Anattamanavacanāyaṁ bhikkhu mayā vutto samāno anattamano ahosi.  Then they also got upset, 
“Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho— 
“They should expect these drawbacks. 
Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti. 
These are the drawbacks they should expect.” 
“Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho— 
“They should expect these benefits. 
Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho”ti. 
These are the benefits they should expect.” 

Āmisayāgo ca dhammayāgo ca.  An offering of things of the flesh and an offering of the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ yāgānaṁ yadidaṁ dhammayāgo”ti. 
The better of these two offerings is an offering of the teaching.” 

‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa’.  a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. 

Tassa ayomayā bhūmi,  The ground is even made of iron, 

Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.  But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins. 
Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi? 
What is the Dhamma that I’ve taught? 
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. 
‘These are the six elements’: this is the Dhamma I’ve taught … 
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. 
‘These are the six fields of contact’: this is the Dhamma I’ve taught … 
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. 
‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught … 
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. 
‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins. 
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. 
‘“These are the six elements”: this is the Dhamma I’ve taught …’ 
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. 
‘“These are the six elements”: this is the Dhamma I’ve taught …’ 
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. 
‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ 
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. 
‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ 
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. 
‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ 
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. 
‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ 
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. 
‘“These are the four noble truths”: this is the Dhamma I’ve taught …’ 
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. 
‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’ 

“aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo.  “I learned the teaching of the ascetics who follow the Sakyan, 
“aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. 
 
‘aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. 
‘I learned the teaching of the ascetics who follow the Sakyan, 
‘aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. 
‘I learned the teaching of the ascetics who follow the Sakyan, 
“yo kho, sarabha, paññāyati samaṇānaṁ sakyaputtikānaṁ dhammo vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? 
“Sarabha, the teachings of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the teachings of the ascetics who follow the Sakyan? 
yo → etthantare pāṭho si potthake, mayā (sya-all, km, pts1ed) 
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. 
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. 
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. 
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. 
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti. 
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.” 

Atha kho, bhikkhave, so bhikkhu mayā iminā ovādena ovadito saṁvegamāpādī”ti.   

‘yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.  ‘Why don’t I honor and respect and rely on the same teaching to which I was awakened?’ 
Atha khvāhaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā attano ca patirūpaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihāsiṁ. 
Then, knowing the request of the Divinity and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. 

Atha kho, bhikkhave, sambahulā brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu.  Then several old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life—came up to me, and exchanged greetings with me. 

Mānābhisamayā buddho,  And when they’re awakened by comprehending conceit, 

Atthābhisamayā dhīro,  An attentive one, comprehending the meaning, 

Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṁ na attaniyaṁ samanupassati, ayaṁ vuccati, rāhula, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.  When a mendicant sees these four elements as neither self nor belonging to self, they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” 

“Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  “Wanderers, I declare these four truths of the brahmins, having realized them with my own insight. 
Imāni kho, paribbājakā, cattāri brāhmaṇasaccāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. 
These are the four truths of the brahmins that I declare, having realized them with my own insight.” 

“Bahū kho, bhikkhu, mayā dhammā desitā—  I have taught many teachings: 

“Idaṁ akusalanti kho, upaka, mayā paññattaṁ.  “Upaka, I’ve declared: ‘This is unskillful.’ 
Taṁ kho panidaṁ akusalaṁ pahātabbanti kho, upaka, mayā paññattaṁ. 
I’ve declared: ‘The unskillful should be given up.’ 
Idaṁ kusalanti kho, upaka, mayā paññattaṁ. 
I’ve declared that: ‘This is skillful.’ 
Taṁ kho panidaṁ kusalaṁ bhāvetabbanti kho, upaka, mayā paññattaṁ. 
I’ve declared: ‘The skillful should be developed.’ 

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. 
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. 
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. 
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. 
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

Cattārimāni, brāhmaṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  I declare these four kinds of deeds, having realized them with my own insight. 
Imāni kho, brāhmaṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. 
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. 
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. 
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. 
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. 
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. 
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. 
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.  These are the four kinds of deeds that I declare, having realized them with my own insight.” 

Idha, bhikkhave, mayā sāvakānaṁ ābhisamācārikā sikkhā paññattā appasannānaṁ pasādāya pasannānaṁ bhiyyobhāvāya.  Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. 
Yathā yathā, bhikkhave, mayā sāvakānaṁ ābhisamācārikā sikkhā paññattā appasannānaṁ pasādāya pasannānaṁ bhiyyobhāvāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu. 
They undertake whatever supplementary regulations I have laid down, keeping them intact, impeccable, spotless, and unmarred. 
Puna caparaṁ, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya. 
Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. 
Yathā yathā, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu. 
They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it intact, impeccable, spotless, and unmarred. 
Idha, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya. 
I taught the Dhamma to my disciples in order to rightly end suffering in every way. 
Yathā yathā, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti. 
They examine with wisdom any teachings I taught them. 
Idha, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya. 
I taught the Dhamma to my disciples in order to rightly end suffering in every way. 
Yathā yathā, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā vimuttiyā phusitā honti. 
They experience through freedom any teachings I taught them. 

Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ayaṁ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.  That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” 

“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso.  “Nāgita, may I never become famous. May fame not come to me. 
“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. 
“Nāgita, may I never become famous. May fame not come to me. 

Atthābhisamayā dhīro,  An attentive one, comprehending the meaning, 

Mayāva aññena vā esa attho;  can’t be had by me or by anyone else’, 
Mayāva → mayā vā (sya-all, km, pts1ed) 

Mayāva aññena vā esa attho;  can’t be had by me or by anyone else’, 

“Pañcime, bhikkhave, asamayā padhānāya.  “Mendicants, there are five times that are not good for meditation. 
Ime kho, bhikkhave, pañca asamayā padhānāyāti. 
These are the five times that are not good for meditation. 
Pañcime, bhikkhave, samayā padhānāya. 
There are five times that are good for meditation. 
Ime kho, bhikkhave, pañca samayā padhānāyā”ti. 
These are the five times that are good for meditation.” 

Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī.  So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. 
Yaṁ kho, bhikkhu, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī.  So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. 
Yaṁ kho, bhikkhu, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

“Ye te, bhante, devā arūpino saññāmayā”ti.  “For those gods, sir, who are formless, made of perception.” 

“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṁ vuccamānā na padakkhiṇaṁ gaṇhanti.  “Sir, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and idiotic. When I speak to them like this, they don’t respectfully take it up. 
Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṁ vuccamānā padakkhiṇaṁ gaṇhantī”ti. 
Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise and clever. When I speak to them like this, they do respectfully take it up.” 

Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ:  I too have never seen or heard of such a thing. 
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: 
I too have never seen or heard of such a thing. 
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: 
I too have never seen or heard of such a thing. 
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: 
I too have never seen or heard of such a thing. 
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: 
I too have never seen or heard of such a thing. 

Ayaṁ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa.  That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. 

Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ:  I too have never seen or heard of such a thing. 
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: 
I too have never seen or heard of such a thing. 
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: 
I too have never seen or heard of such a thing. 

Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ:  I too have never seen or heard of such a thing. 
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: 
I too have never seen or heard of such a thing. 
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: 
I too have never seen or heard of such a thing. 

“kati nu kho, bhante, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti?  “Sir, how many occasions are there for going to see an esteemed mendicant?” 
“Chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ. 
“Mendicant, there are six occasions for going to see an esteemed mendicant. 
Ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. 
These are the six occasions for going to see an esteemed mendicant.” 

‘chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  ‘Mendicants, there are six occasions for going to see an esteemed mendicant. 
‘ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun’”ti. 
‘These are the six occasions for going to see an esteemed mendicant.’” 

Kaccāno dve ca samayā,  " 

“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso.  “Nāgita, may I never become famous. May fame not come to me. 
“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. 
“Nāgita, may I never become famous. May fame not come to me. 

“Sabbesaṁ vo, bhikkhave, subhāsitaṁ pariyāyena, api ca yaṁ mayā sandhāya bhāsitaṁ pārāyane metteyyapañhe:  “Mendicants, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’ when I said: 

Kathañhi nāma yaṁ mayā ekaṁsena byākataṁ tattha dvejjhaṁ āpajjissati.  How on earth can he take something that I have declared categorically to be ambiguous? 
Nāhaṁ, ānanda, aññaṁ ekapuggalampi samanupassāmi, yo evaṁ mayā sabbaṁ cetaso samannāharitvā byākato, yathayidaṁ devadatto. 
I do not see a single other person about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta. 

Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāsi.  It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
This is how to understand the detailed meaning of what I said in brief.” 

ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.  they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” 

ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.  they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” 

Ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.  they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” 

Ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.  they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” 

Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāsi.  It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
This is how to understand the detailed meaning of what I said in brief.” 

Satta kho imāni, sāriputta, niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni.  I make known these seven qualifications for graduation after realizing them with my own insight. 
Imāni kho, sāriputta, satta niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni. 
These are the seven qualifications for graduation that I make known after realizing them with my own insight. 

Satta kho imāni, ānanda, niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni.  These are the seven qualifications for graduation that I make known after realizing them with my own insight. 
Imāni kho, ānanda, satta niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni. 
These are the seven qualifications for graduation that I make known after realizing them with my own insight. 

“Mayāpi kho etaṁ, brāhmaṇa, sutaṁ aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti.  “I’ve also heard this, brahmin.” 
“Mayāpi kho etaṁ, brāhmaṇa, sutaṁ aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti. 
“I’ve also heard this, brahmin.” 

Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāsi.  It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
This is how to understand the detailed meaning of what I said in brief.” 

Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto, āyuppamāṇampi saṅkhātaṁ, utūpi saṅkhātā, saṁvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā.  So mendicants, for a human being with a hundred years life span I have counted the life span, the limit of the life span, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating. 
kataṁ vo taṁ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. 
Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” 

evamevaṁ kho, pahārāda, yaṁ mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti.  In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life. 
Yampi, pahārāda, mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti; 
 

“nikkhāmito so, bhante, puggalo mayā.  “I have ejected that person. 

‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni.  ‘Sisters, I’ve undertaken the five training rules with celibacy as fifth. 
Yathā taṁ uggo gahapati vesāliko sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati vesāliko mayā byākato. 
When I declared that the householder Ugga of Vesālī was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you. 

‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni.  ‘Sisters, I’ve undertaken the five training rules with celibacy as fifth. 
Yathā taṁ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato. 
When I declared that the householder Ugga of Elephant Village was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you. 

Aṭṭhime, bhikkhave, akkhaṇā asamayā brahmacariyavāsāya.  Mendicants, there are eight lost opportunities for spiritual practice. 
Ime kho, bhikkhave, aṭṭha akkhaṇā asamayā brahmacariyavāsāya. 
There are these eight lost opportunities for spiritual practice. 

evamevaṁ kho, ānanda, mayā paṭikacceva bhikkhunīnaṁ aṭṭha garudhammā paññattā yāvajīvaṁ anatikkamanīyā”ti.  in the same way as a precaution I’ve prescribed the eight principles of respect as not to be transgressed so long as life lasts.” 

Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā.  There I used to sit with them, converse, and engage in discussion. 
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. 
There too I used to sit with them, converse, and engage in discussion. 

‘kammaṁ kho me kattabbaṁ bhavissati. Kammaṁ kho mayā karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.  ‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ 

“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso.  “Nāgita, may I never become famous. May fame not come to me. 
“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. 
“Nāgita, may I never become famous. May fame not come to me. 

Api ca mayā, sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti.  However, I have spoken it in order to answer your question.” 
Api ca mayā → api cāyaṁ (?) 

“Yaṁ khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ, tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatīti.  “Reverend, the spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend that which is unknown, unseen, unattained, unrealized, and uncomprehended.” 
Kiṁ panassāvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ, yassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatīti? 
“But what is the unknown, unseen, unattained, unrealized, and uncomprehended?” 
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussati. 
 
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussati. 
 
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatī”ti. 
The spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend this.” 

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhecarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.  There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. 

“Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya.  “But take one of my disciples who lives diligent, keen, and resolute for ten years, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. 
ekaṁ vassaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. 
one year … 
Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. 
ten months … 
aḍḍhamāsaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. 
a fortnight … 
Idha mama sāvako dasa rattindive appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. 
ten days … 
ekaṁ rattindivaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. 
Let alone two days, take one of my disciples who lives diligent, keen, and resolute for one day, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. And they could become a once-returner or a non-returner, or unfailingly a stream-enterer. 

“Sādhu sādhu, bhikkhave, yathā te mahāsāvakā sammā byākaramānā byākareyyuṁ, saddakaṇṭakā hi, bhikkhave, jhānā vuttā mayā.  “Good, good, mendicants! It’s just as those great disciples have so rightly explained. I have said that sound is a thorn to absorption. 

“Abyākataṁ kho etaṁ, uttiya, mayā:  “This has not been declared by me, Uttiya.” 
“Etampi kho, uttiya, abyākataṁ mayā: 
“This has not been declared by me, Uttiya.” 
“Etampi kho, uttiya, abyākataṁ mayā: 
“This has not been declared by me, Uttiya.” 
“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṁ kho etaṁ, uttiya, mayā— 
“When asked about all these points, Mister Gotama says that they have not been declared by him. 
‘etampi kho, uttiya, abyākataṁ mayā asassato loko, idameva saccaṁ moghamaññan’ti vadesi. 
 
‘etampi kho, uttiya, abyākataṁ mayā— 
 

no ce pathaviṁ āmaseyyāsi, allāni gomayāni āmaseyyāsi;  If you don’t stroke the earth, stroke fresh cow dung. 
no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; 
If you don’t stroke fresh cow dung, stroke green grass. 
Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti. 
Whether or not you stroke fresh cow dung, you’re still impure. 
Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti. 
Whether or not you stroke fresh cow dung, you’re still pure. 

Sā kho panesā, bhikkhave, sanaṅkumārena gāthā bhāsitā subhāsitā, no dubbhāsitā; atthasaṁhitā, no anatthasaṁhitā; anumatā mayā.  Now, that verse spoken by the divinity Sanaṅkumāra is well spoken, not poorly spoken. It’s beneficial, not pointless, and I agree with it. 

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.  There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. 
Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti. 
There they too are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. 
Mayā ime sattā nimmitā. 
These beings were created by me! 

“Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.  “This is the first fruit of the ascetic life that’s apparent in this very life, which I point out to you.” 
“Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti. 
“This is the second fruit of the ascetic life that’s apparent in this very life, which I point out to you.” 

“evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti?  “Ambaṭṭha, is this how you hold a discussion with elderly and senior brahmins, the tutors of tutors: walking around or standing while I’m sitting, speaking some polite words or other?” 
‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṁ mantavho asmiṁ vacane. 
Ambaṭṭha is ill-born, not a gentleman, unlearned, a poor speaker, witless, and not capable of debating with me about this, then leave him aside and you can debate with me. 
ambaṭṭho māṇavo mayā saddhiṁ paṭimantetū”ti. 
 
Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā. 
That verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me. 

‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṁ mantavho asmiṁ vacane.  Soṇadaṇḍa is unlearned, a poor speaker, witless, and not capable of debating with me about this, then leave him aside and you can debate with me. 
‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṁ paṭimantetū”ti. 
he’s learned, a good speaker, astute, and capable of debating with me about this, then you should stand aside and let him debate with me.” 

muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṁ tenupasaṅkamiṁsu. upasaṅkamitvā mayā saddhiṁ sammodiṁsu.  the wanderer Muṇḍiya and Jāliya, the pupil of the wood-bowl ascetic—came and exchanged greetings with me. 

“Sakkā panetaṁ, bhante, mayā ñātuṁ:  “But, sir, am I able to know whether 
“Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: 
“Well, if that’s the case, sir, 
“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā: 
“This has not been declared by me, Poṭṭhapāda.” 
“Etampi kho, poṭṭhapāda, mayā abyākataṁ: 
“This too has not been declared by me.” 
“Etampi kho, poṭṭhapāda, mayā abyākataṁ: 
“This too has not been declared by me.” 
tasmā etaṁ mayā abyākatan”ti. 
That’s why I haven’t declared them.” 
“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti. 
“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.” 
tasmā etaṁ mayā byākatan”ti. 
That’s why I have declared them.” 
Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; 
For I have taught and pointed out teachings that are categorical 
anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā. 
and also teachings that are not categorical. 
Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? 
And what teachings have I taught and pointed out as not categorical? 
‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; 
‘The cosmos is eternal’ … 
‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; 
‘The cosmos is not eternal’ … 
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto. 
‘A realized one neither still exists nor no longer exists after death.’ 
Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? 
And why have I taught and pointed out such teachings as not categorical? 
Tasmā te mayā anekaṁsikā dhammā desitā paññattā. 
That’s why I have taught and pointed out such teachings as not categorical. 
Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? 
And what teachings have I taught and pointed out as categorical? 
Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. 
‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. 
Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. 
Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. 
Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. 
Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? 
And why have I taught and pointed out such teachings as categorical? 
Tasmā te mayā ekaṁsikā dhammā desitā paññattā. 
That’s why I have taught and pointed out such teachings as categorical. 

“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  “Kevaḍḍha, there are three kinds of demonstration, which I declare having realized them with my own insight. 
Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni. 
These, Kevaḍḍha, are the three kinds of demonstration, which I declare having realized them with my own insight. 
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. 
Then that mendicant attained a state of immersion such that a path to divinity appeared. 

12. Brahmayācanakathā  12. The Appeal of the Divinity 
‘na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi. 
‘It’s not easy to find an abode of sentient beings where I haven’t previously abided in all this long time, except for the gods of the pure abodes. 

Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā.  I’ve taught the Dhamma without making any distinction between secret and public teachings. 
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. 
There I used to sit with them, converse, and engage in discussion. 
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. 
There too I used to sit with them, converse, and engage in discussion. 
Nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ: 
Did I not prepare for this when I explained that 
“tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. 
“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. 
Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. 
And what are those things I have taught from my direct knowledge? 
Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. 
These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” 
“alaṁ, ānanda, mā soci mā paridevi, nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ: 
“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that 
Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. 
The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing. 

Ekā esikā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā.  made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. 
Ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. 
made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. 
Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi, rūpiyamayāni pattāni ca phalāni ca. 
The golden palms had trunks of gold, and leaves and fruits of silver. 
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi, sovaṇṇamayāni pattāni ca phalāni ca. 
The silver palms had trunks of silver, and leaves and fruits of gold. 
Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi, phalikamayāni pattāni ca phalāni ca. 
The beryl palms had trunks of beryl, and leaves and fruits of crystal. 
Phalikamayassa tālassa phalikamayo khandho ahosi, veḷuriyamayāni pattāni ca phalāni ca. 
The crystal palms had trunks of crystal, and leaves and fruits of beryl. 
Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi, masāragallamayāni pattāni ca phalāni ca. 
The ruby palms had trunks of ruby, and leaves and fruits of emerald. 
Masāragallamayassa tālassa masāragallamayo khandho ahosi, lohitaṅkamayāni pattāni ca phalāni ca. 
The emerald palms had trunks of emerald, and leaves and fruits of ruby. 
Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. 
The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. 
ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā. 
made of gold, silver, beryl, and crystal. 
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca. 
The golden stairs had posts of gold, and banisters and finials of silver. 
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca. 
The silver stairs had posts of silver, and banisters and finials of gold. 
Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṁ, phalikamayā sūciyo ca uṇhīsañca. 
The beryl stairs had posts of beryl, and banisters and finials of crystal. 
Phalikamayassa sopānassa phalikamayā thambhā ahesuṁ, veḷuriyamayā sūciyo ca uṇhīsañca. 
The crystal stairs had posts of crystal, and banisters and finials of beryl. 
Tā kho panānanda, pokkharaṇiyo dvīhi vedikāhi parikkhittā ahesuṁ ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. 
Those lotus ponds were surrounded by two balustrades, made of gold and silver. 
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca. 
The golden balustrades had posts of gold, and banisters and finials of silver. 
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca. 
The silver balustrades had posts of silver, and banisters and finials of gold. 
ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā. 
made of gold, silver, beryl, and crystal. 
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca. 
The golden stairs had posts of gold, and banisters and finials of silver. 
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca. 
The silver stairs had posts of silver, and banisters and finials of gold. 
Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṁ phalikamayā sūciyo ca uṇhīsañca. 
The beryl stairs had posts of beryl, and banisters and finials of crystal. 
Phalikamayassa sopānassa phalikamayā thambhā ahesuṁ veḷuriyamayā sūciyo ca uṇhīsañca. 
The crystal stairs had posts of crystal, and banisters and finials of beryl. 
Sovaṇṇamayassa kūṭāgārassa dvāre rūpiyamayo tālo ṭhito ahosi, tassa rūpiyamayo khandho sovaṇṇamayāni pattāni ca phalāni ca. 
At the door of the golden chamber stood a palm tree of silver, with trunk of silver, and leaves and fruits of gold. 
Rūpiyamayassa kūṭāgārassa dvāre sovaṇṇamayo tālo ṭhito ahosi, tassa sovaṇṇamayo khandho, rūpiyamayāni pattāni ca phalāni ca. 
At the door of the silver chamber stood a palm tree of gold, with trunk of gold, and leaves and fruits of silver. 
Veḷuriyamayassa kūṭāgārassa dvāre phalikamayo tālo ṭhito ahosi, tassa phalikamayo khandho, veḷuriyamayāni pattāni ca phalāni ca. 
At the door of the beryl chamber stood a palm tree of crystal, with trunk of crystal, and leaves and fruits of beryl. 
Phalikamayassa kūṭāgārassa dvāre veḷuriyamayo tālo ṭhito ahosi, tassa veḷuriyamayo khandho, phalikamayāni pattāni ca phalāni ca. 
At the door of the crystal chamber stood a palm tree of beryl, with trunk of beryl, and leaves and fruits of crystal. 
Dhammo, ānanda, pāsādo dvīhi vedikāhi parikkhitto ahosi, ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. 
The Palace of Principle was surrounded by two balustrades, made of gold and silver. 
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca. 
The golden balustrades had posts of gold, and banisters and finials of silver. 
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca. 
The silver balustrades had posts of silver, and banisters and finials of gold. 
Sovaṇṇamayassa jālassa rūpiyamayā kiṅkiṇikā ahesuṁ, rūpiyamayassa jālassa sovaṇṇamayā kiṅkiṇikā ahesuṁ. 
The golden net had bells of silver, and the silver net had bells of gold. 
ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā. 
made of gold, silver, beryl, and crystal. 
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca. 
The golden stairs had posts of gold, and banisters and finials of silver. 
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca. 
The silver stairs had posts of silver, and banisters and finials of gold. 
Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṁ phalikamayā sūciyo ca uṇhīsañca. 
The beryl stairs had posts of beryl, and banisters and finials of crystal. 
Phalikamayassa sopānassa phalikamayā thambhā ahesuṁ veḷuriyamayā sūciyo ca uṇhīsañca. 
The crystal stairs had posts of crystal, and banisters and finials of beryl. 
Dhammā, ānanda, pokkharaṇī dvīhi vedikāhi parikkhittā ahosi—ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. 
It was surrounded by two balustrades, made of gold and silver. 
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca. 
The golden balustrades had posts of gold, and banisters and finials of silver. 
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca. 
The silver balustrades had posts of silver, and banisters and finials of gold. 
ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. 
made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. 
Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi rūpiyamayāni pattāni ca phalāni ca. 
The golden palms had trunks of gold, and leaves and fruits of silver. 
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi sovaṇṇamayāni pattāni ca phalāni ca. 
The silver palms had trunks of silver, and leaves and fruits of gold. 
Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi phalikamayāni pattāni ca phalāni ca. 
The beryl palms had trunks of beryl, and leaves and fruits of crystal. 
Phalikamayassa tālassa phalikamayo khandho ahosi veḷuriyamayāni pattāni ca phalāni ca. 
The crystal palms had trunks of crystal, and leaves and fruits of beryl. 
Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi masāragallamayāni pattāni ca phalāni ca. 
The ruby palms had trunks of ruby, and leaves and fruits of emerald. 
Masāragallamayassa tālassa masāragallamayo khandho ahosi lohitaṅkamayāni pattāni ca phalāni ca. 
The emerald palms had trunks of emerald, and leaves and fruits of ruby. 
Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. 
The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. 
caturāsīti pallaṅkasahassāni ahesuṁ sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni; 
He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread with woollen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. 
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. 
 
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. 
 
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. 
 
Mama tāni caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, mama tāni caturāsīti pāsādasahassāni dhammapāsādappamukhāni, mama tāni caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni, mama tāni caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, mama tāni caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni, mama tāni caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni, mama tāni caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni, mama tāni caturāsīti maṇisahassāni maṇiratanappamukhāni, mama tāni caturāsīti itthisahassāni subhaddādevippamukhāni, mama tāni caturāsīti gahapatisahassāni gahapatiratanappamukhāni, mama tāni caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni, mama tāni caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni, mama tāni caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ, mama tāni caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyittha. 
Mine were the 84,000 cities, with the royal capital of Kusāvatī foremost. And mine were all the other possessions. 

Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā.  Who has greater influence and profit than myself? 

Coditā mayā te satimajjhalatthuṁ’.  but when scolded by me they gained it back. 
“Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti: 
“Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they were stumped by my question, and they even questioned me in return: 

‘paccakkhāto dāni mayā, bhaggava, bhagavā.  ‘Now, Bhaggava, I have rejected the Buddha. 
kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti? 
Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ 
‘Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. 
‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering. 
paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti? 
Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ 
‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. 
‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering. 
Evaṁ kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko. 
Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. 
Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko. 
Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. 
Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko. 
Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. 
Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko. 
Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. 
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. 
But they are stumped by my question, and they even question me in return. 
Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. 
There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. 
Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti. 
There they too are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. 
ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, mayā ime sattā nimmitā. 
“I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And these beings were created by me. 
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, 
But they are stumped by my question, and they even question me in return. 
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. 
But they are stumped by my question, and they even question me in return. 
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. 
But they are stumped by my question, and they even question me in return. 
“Sace taṁ, bhante, mayā dukkaraṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. 
“If it’s hard for me to enter and remain in the liberation on the beautiful, since I have a different view, creed, and belief, unless I dedicate myself to practice with the guidance of tradition, 

“Dujjānaṁ kho etaṁ, nigrodha, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyaṁ.  “It’s hard for you to understand this, Nigrodha, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition. 
Iti kho taṁ, nigrodha, ṭhānaṁ uttaritarañca paṇītatarañca, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”ti. 
Well, there is something better and finer than this. That’s what I use to guide my disciples, through which they claim solace in the fundamental purpose of the spiritual life.” 

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.  There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. 
Tedha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. 
Here they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. 
Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ aṭṭhamhā. 
For we used to be mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and we remained like that for a very long time. 
Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṁhitā, no anatthasaṁhitā. Anumatā mayā. 
That verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it. 

“ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti.  “The perfected ones, fully awakened Buddhas of the past were equal in awakening to myself.” 
“bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. 
“The perfected ones, fully awakened Buddhas of the future will be equal in awakening to myself.” 

Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. 
Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ? 
And what are those things I have taught from my direct knowledge? 
Ime kho te, cunda, dhammā mayā abhiññā desitā. 
These are the things I have taught from my own direct knowledge. 
Tasmātiha, cunda, yaṁ vo mayā cīvaraṁ anuññātaṁ, alaṁ vo taṁ 
And that’s why I have allowed robes for you that suffice 
Yo vo mayā piṇḍapāto anuññāto, alaṁ vo so 
I have allowed almsfood for you that suffices 
Yaṁ vo mayā senāsanaṁ anuññātaṁ, alaṁ vo taṁ 
I have allowed lodgings for you that suffice 
Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṁ vo so 
I have allowed medicines and supplies for the sick for you that suffice 
Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. 
Cunda, I have explained to you as they should be explained the views that some rely on regarding the past. 
Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. 
I have explained to you as they should be explained the views that some rely on regarding the future. 
Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. 
What are the views that some rely on regarding the past? 
Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. 
These are the views that some rely on regarding the past. 
Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. 
What are the views that some rely on regarding the future? 
Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. 
These are the views that some rely on regarding the future, which I have explained to you as they should be explained. 
Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya evaṁ mayā cattāro satipaṭṭhānā desitā paññattā. 
I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the past and the future. 
Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya. Evaṁ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti. 
These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views of the past and the future.” 

atthūpasaṁhitaṁ dhammūpasaṁhitaṁ vācaṁ bhāsitā ahosi, bahujanaṁ nidaṁsesi, pāṇīnaṁ hitasukhāvaho dhammayāgī.  His speech was meaningful and principled. He educated many people, bringing welfare and happiness, offering the teaching. 
Dhammayāgamayajī amaccharī. 
unstintingly offering up teaching. 

Tepi kho, bhikkhave, yakkhā appekacce maṁ abhivādetvā ekamantaṁ nisīdiṁsu. Appekacce mayā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yenāhaṁ tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.   
Appekacce mayā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā tatthevantaradhāyiṁsu. 
 

cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.  wisdom produced by thought, learning, and meditation. 
Nava akkhaṇā asamayā brahmacariyavāsāya. 
Nine lost opportunities for spiritual practice: 

Aṭṭha akkhaṇā asamayā brahmacariyavāsāya.  Eight lost opportunities for spiritual practice. 

ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.  They’re called a mendicant who lives having restrained all defilements, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” 

Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo.  So, Cunda, I’ve taught the expositions by way of self-effacement, arising of thought, bypassing, going up, and extinguishing. 
Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.  There I used to sit with them, converse, and engage in discussion. 
Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. 
There too I used to sit with them, converse, and engage in discussion. 
So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi. 
I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves. 
So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe; 
And on days such as the cold spell when the snow falls in the January winter, I stayed in the open by night and in the forest by day. 
antaraṭṭhakā himapātasamayā → antaraṭṭhake himapātasamaye (bj, pts1ed) 
Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. 
But it’s not easy to find a realm that I haven’t previously transmigrated to in all this long time, except for the gods of the pure abodes. 
Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. 
But it’s not easy to find any rebirth that I haven’t previously been reborn in … 
Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. 
But it’s not easy to find an abode where I haven’t previously abided … 
Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. 
But it’s not easy to find a sacrifice that I haven’t previously offered in all this long time, when I was an anointed aristocratic king or a well-to-do brahmin. 
Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. 
But it’s not easy to find a fire that I haven’t previously served in all this long time, when I was an anointed aristocratic king or a well-to-do brahmin. 

Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi.   

Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā.  So, mendicants, I have opened up the safe, secure path to happiness and closed off the wrong path. And I have got rid of the male and female decoys. 
Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

Acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.  They’ve cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.” 

“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?  “Futile man, who on earth have you ever known me to teach in that way? 
Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. 
Haven’t I said in many ways that obstructive acts are obstructive, and that they really do obstruct the one who performs them? 
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
Aṭṭhikaṅkalūpamā kāmā vuttā mayā … 
With the similes of a skeleton … 
maṁsapesūpamā kāmā vuttā mayā … 
a scrap of meat … 
tiṇukkūpamā kāmā vuttā mayā … 
a grass torch … 
aṅgārakāsūpamā kāmā vuttā mayā … 
a pit of glowing coals … 
supinakūpamā kāmā vuttā mayā … 
a dream … 
yācitakūpamā kāmā vuttā mayā … 
borrowed goods … 
rukkhaphalūpamā kāmā vuttā mayā … 
fruit on a tree … 
asisūnūpamā kāmā vuttā mayā … 
a butcher’s knife and chopping board … 
sattisūlūpamā kāmā vuttā mayā … 
swords and spears … 
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
a snake’s head, I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya. 
For in many ways I have said that obstructive acts are obstructive … 
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
 
Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe… 
 
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. 
In the same way, I have taught a simile of the teaching as a raft: for crossing over, not for holding on. 
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. 
Thus the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork. 
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya. 
In this teaching there are 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. For them, there is no cycle of rebirths to be found. … 
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. 
 
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā. 
In this teaching there are mendicants who have given up the five lower fetters. All of them are reborn spontaneously. They are extinguished there, and are not liable to return from that world. … 
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. 
 
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. 
In this teaching there are mendicants who, having given up three fetters, and weakened greed, hate, and delusion, are once-returners. All of them come back to this world once only, then make an end of suffering. … 
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. 
 
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā. 
In this teaching there are mendicants who have ended three fetters. All of them are stream-enterers, not liable to be reborn in the underworld, bound for awakening. … 
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. 
 
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā. 
In this teaching there are mendicants who are followers of teachings, or followers by faith. All of them are bound for awakening. 
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. 
Thus the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork. 
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti. 
In this teaching there are those who have a degree of faith and love for me. All of them are bound for heaven.” 

Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu.  As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and they found it. 

“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. 
Evameva kho tvaṁ, aggivessana, mayā sakasmiṁ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. 
In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be vacuous, hollow, and mistaken. 
‘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. 

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. 
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. 

“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?  “Futile man, who on earth have you ever known me to teach in that way? 
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? 
Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause? 
Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti. 
For in many ways I have told you that consciousness is dependently originated, since without a cause, consciousness does not come to be. 

seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.  like I do in the present. 
seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. 
 

“Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  “Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight. 
Imāni kho, puṇṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. 
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṁsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena.  In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. 
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. 
I’ve explained the teaching in all these different ways. 
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissanti. 
This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words. 
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. 
I’ve explained the teaching in all these different ways. 
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanujānissanti samanumaññissanti samanumodissanti tesametaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissanti. 
This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. 

ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati.  that I will be unfailingly reborn among the gods who are formed and made of mind. 
ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati. 
that I will be unfailingly reborn among the gods who are formless and made of perception. 
ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati. 
that I will be unfailingly reborn among the gods who are formless and made of perception. 

Kiñca, mālukyaputta, mayā abyākataṁ?  And what have I not declared? 
‘Sassato loko’ti mālukyaputta, mayā abyākataṁ; 
I have not declared the following: ‘the cosmos is eternal,’ 
mayā abyākataṁ; 
 
mayā abyākataṁ; 
 
mayā abyākataṁ; 
 
mayā abyākataṁ; 
 
mayā abyākataṁ; 
 
mayā abyākataṁ; 
 
mayā abyākataṁ; 
 
mayā abyākataṁ; 
 
mayā abyākataṁ. 
 
Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ? 
And why haven’t I declared these things? 
Tasmā taṁ mayā abyākataṁ. 
That’s why I haven’t declared them. 
Kiñca, mālukyaputta, mayā byākataṁ? 
And what have I declared? 
‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ; 
I have declared the following: ‘this is suffering,’ 
mayā byākataṁ; 
 
mayā byākataṁ; 
 
mayā byākataṁ. 
 
Kasmā cetaṁ, mālukyaputta, mayā byākataṁ? 
And why have I declared these things? 
Tasmā taṁ mayā byākataṁ. 
That’s why I have declared them. 

“dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti?  “Mendicants, do you remember the five lower fetters taught by me?” 
“Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? 
“But how do you remember them?” 

“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi.  “Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it. 
“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. 
“Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it. 
“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. 
“Indeed, Bhaddāli, you made a mistake. … 
‘na cāyaṁ moghapuriso mayā dhamme desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṁ suṇātī’ti. 
‘While I’m teaching, this futile man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen.’ 

“Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:  “This is exactly what happens when some silly people are told by me to give something up. They say, 
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: 
“In the same way, when some silly people are told by me to give something up, they say, 
Idha panudāyi, ekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: 
But when some gentlemen are told by me to give something up, they say, 
“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: 
“In the same way, when some gentlemen are told by me to give something up, they say, 
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: 
“In the same way, when some silly people are told by me to give something up, they say, 
“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: 
“In the same way, when some gentlemen are told by me to give something up, they say, 

“kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite”ti?  “Sāriputta, what did you think when the mendicant Saṅgha was dismissed by me?” 
“kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite”ti? 
“Moggallāna, what did you think when the mendicant Saṅgha was dismissed by me?” 

Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:  Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: 
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: 
“But I have known, seen, understood, realized, and experienced this with wisdom: 
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: 
Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: 
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: 
“But I have known, seen, understood, realized, and experienced this with wisdom: 
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: 
Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: 
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: 
“But I have known, seen, understood, realized, and experienced this with wisdom: 
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: 
Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: 
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: 
“But I have known, seen, understood, realized, and experienced this with wisdom: 
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: 
Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: 
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: 
“But I have known, seen, understood, realized, and experienced this with wisdom: 
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: 
Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: 
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: 
“But I have known, seen, understood, realized, and experienced this with wisdom: 

“yāvatakaṁ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṁ, anuppattaṁ taṁ mayā;  “Sir, I’ve reached as far as possible with the knowledge and understanding of a trainee. 

Mayāpi kho etaṁ, māgaṇḍiya, neva diṭṭhaṁ na sutaṁ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā.  Neither have I. 
Mayāpi kho etaṁ, bho gotama, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 
I’ve also heard that wanderers of the past, the tutors of tutors, said: 

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi.  Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of mindfulness meditation. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the four right efforts. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the four bases of psychic power. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the five faculties. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the five powers. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the seven awakening factors. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the noble eightfold path. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the eight liberations. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the eight dimensions of mastery. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the four absorptions. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti: 
Furthermore, I have explained to my disciples a practice that they use to understand this: 
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti: 
In the same way, I have explained to my disciples a practice that they use to understand this: 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 
Furthermore, I have explained to my disciples a practice that they use to create from this body another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 
In the same way, I have explained to my disciples a practice that they use to create from this body another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti. 
Furthermore, I have explained to my disciples a practice that they use to wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. 
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti. 
In the same way, I have explained to my disciples a practice that they use to wield the many kinds of psychic power … 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca. 
Furthermore, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 
evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca. 
In the same way, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti— 
Furthermore, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind. 
evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti— 
In the same way, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind … 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 
Furthermore, I have explained to my disciples a practice that they use to recollect the many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussaranti. 
In the same way, I have explained to my disciples a practice that they use to recollect the many kinds of past lives. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. 
Furthermore, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti …pe… 
In the same way, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn … 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. 
Furthermore, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. 
In the same way, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

So mayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.  When I asked them a question about the past, they dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness. 
mayā → paccupaṭṭhitan ti may 

‘atthi nu kho, bhante, añño koci mayā upaṭṭhākataro’ti?  ‘Sir, do you have another supporter better than me?’ 

Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ.  It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. 
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. 
It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. 
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. 
It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. 
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. 
It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. 

Ahaṁ taṁ kalyāṇaṁ vattaṁ nihiniṁ, mayā taṁ kalyāṇaṁ vattaṁ nihitaṁ;  I was the one who founded that good practice, 
Idaṁ kho panānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. 
But now I have founded a good practice that does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 
Katamañcānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? 
And what is that good practice? 
Idaṁ kho, ānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. 
This is the good practice I have now founded that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 

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.” 

Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti.  For I have intentionally killed many living creatures.” 

“rahāyati kho dāni rājā, idheva dāni mayā ṭhātabban”ti.  “Now the king seeks privacy. I should wait here.” 
Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; 
Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. 
Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; 
These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. 

“Mayā pavattitaṁ cakkaṁ,  “By me the wheel was rolled forth,” 

kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho”ti.  how could you prevail now being grilled by me on your own genealogy when you and your tradition do not so much as pick up the last spoonful?” 

Tasmātiha, bhikkhave, ye vo mayā dhammā abhiññā desitā, seyyathidaṁ—  In that case, each and every one of you should train in the things I have taught from my direct knowledge, that is: 

ye vo mayā dhammā abhiññā desitā, seyyathidaṁ—  Do you see even two mendicants whose opinion differs regarding the things I have taught from my direct knowledge, that is, 

Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho.  So, Ānanda, I have taught the ways of practice suitable for attaining the imperturbable, the dimension of nothingness, and the dimension of neither perception nor non-perception. I have taught how to cross the flood by relying on one support or another, and I have taught noble liberation. 
Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

“Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti.  “Some succeed, while others fail.” 
atha ca pana mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti. 
still some of my disciples, instructed and advised like this, achieve the ultimate goal, extinguishment, while some of them fail. 

Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi.  It’s good that you understand the detailed meaning of my brief statement in this way.” 
iti kho panetaṁ vuttaṁ mayā. 
 
iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ. 
 
iti kho panetaṁ vuttaṁ mayā. 
 
iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ. 
 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo. 
 
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of my brief statement in this way.” 
iti kho panetaṁ vuttaṁ mayā. 
 
iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ. 
 
iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ. 
 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo. 
 
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of my brief statement in this way.” 
iti kho panetaṁ vuttaṁ mayā. 
 
iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ. 
 
iti kho panetaṁ vuttaṁ mayā. 
 
iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ. 
 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo. 
 
Sabbepi ce, sāriputta, khattiyā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyyuṁ, sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. 
“If all the aristocrats, brahmins, peasants, and menials were to understand the detailed meaning of my brief statement in this way, it would be for their lasting welfare and happiness. 
sabbepi ce, sāriputta, suddā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyyuṁ, sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya. 
 
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.” 

‘ehi tvaṁ, samma hatthidamaka, āraññakaṁ nāgaṁ damayāhi āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti.  ‘Please, my good elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be within a village, and instill behaviors congenial to humans.’ 

Atha kho, bhante, jayaseno rājakumāro yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi.   

katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti?  Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?” 
Tassa ayomayā bhūmi, 
The ground is even made of iron, 
katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā”ti? 
Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?” 

Tassa ayomayā bhūmi,  The ground is even made of iron, 

Iminā ca tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katarasmiṁ janapade viharissasī”ti?  Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” 

Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo.  So, Ānanda, I have taught the supreme development of the faculties in the training of the Noble One, I have taught the practicing trainee, and I have taught the noble one with developed faculties. 
Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

tepi mayā ‘anuttaraṁ sammāsambodhiṁ abhisambuddhoti paṭijānāthā’ti puṭṭhā samānā anuttaraṁ sammāsambodhiṁ abhisambuddhoti na paṭijānanti.  I also asked them whether they claimed to have awakened to the supreme perfect awakening, but they made no such claim. 

Atthābhisamayā dhīro,  An attentive one, comprehending the meaning, 

Svākkhāto, mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti.   
Atthābhisamayā dhīro, 
Attentive, comprehending the meaning, 

Yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan”ti.  Why don’t I honor and respect and rely on the same Dhamma to which I was awakened?” 

“Tayā ca kho, mārisa, mayā ca sveva bhagavā mahiddhikataro ceva mahānubhāvataro ca.  “That Buddha has even more psychic power and might than you or me. 

Sabbā mayā byantikatā samūlikā.  I’ve eliminated them all down to the root. 

Tato mānābhisamayā,  and when you comprehend conceit, 

evameva kho tvaṁ, sāriputta, mayā anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattesī”ti.  In the same way, Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by me.” 

Api ca mayā puggalavemattatā viditā”ti.  However, I have recognized individual differences.” 

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.  So the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork. 
Evaṁ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṁ ārabhituṁ: 
Just this much is quite enough for a gentleman who has gone forth out of faith to rouse up his energy. 

Paṭiccasamuppannaṁ kho, ānanda, dukkhaṁ vuttaṁ mayā.  I have said that suffering is dependently originated. 
‘paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ mayā. 
 

Paṭiccasamuppannaṁ kho, ānanda, sukhadukkhaṁ vuttaṁ mayā.  I have said that pleasure and pain are dependently originated. 

“Paṭiccasamuppannaṁ kho, upavāṇa, dukkhaṁ vuttaṁ mayā.  “Upavāna, I have said that suffering is dependently originated. 

Tatra puriso kālena kālaṁ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya.  And from time to time someone would toss in dry grass, cow dung, or wood. 
tatra puriso na kālena kālaṁ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya. 
And no-one would toss in dry grass, cow dung, or wood from time to time. 

katamaṁ nu kho bahutaraṁ, yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?  Which is more: the little bit of dirt under my fingernail, or this great earth?” 

katamaṁ nu kho bahutaraṁ, yo cāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito yā cāyaṁ mahāpathavī”ti?  Which is more: the little bit of dirt under my fingernail, or this great earth?” 

“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?  “But how do you see the detailed meaning of my brief statement?” 
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, bhikkhu, mayā saṅkhittena, bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
This is how to understand the detailed meaning of what I said in brief.” 

“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?  “But how do you see the detailed meaning of my brief statement?” 
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… 
This is how to understand the detailed meaning of what I said in brief.” … 

“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?  “But how do you see the detailed meaning of my brief statement?” 
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
This is how to understand the detailed meaning of what I said in brief.” 

“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?  “But how do you see the detailed meaning of my brief statement?” 
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… 
This is how to understand the detailed meaning of what I said in brief.” … 

“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?  “But how do you see the detailed meaning of my brief statement?” 
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… 
This is how to understand the detailed meaning of what I said in brief.” … 

“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?  “But how do you see the detailed meaning of my brief statement?” 
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… 
This is how to understand the detailed meaning of what I said in brief.” … 

“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?  “But how do you see the detailed meaning of my brief statement?” 
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… 
This is how to understand the detailed meaning of what I said in brief.” … 

“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?  “But how do you see the detailed meaning of my brief statement?” 
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… 
This is how to understand the detailed meaning of what I said in brief.” … 

“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?  “But how do you see the detailed meaning of my brief statement?” 
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… 
This is how to understand the detailed meaning of what I said in brief.” … 

“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?  “But how do you see the detailed meaning of my brief statement?” 
Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… 
This is how to understand the detailed meaning of what I said in brief.” … 

“mayā kho bhikkhusaṅgho pabāḷho.  “I’ve sent the mendicant Saṅgha away. 
Yannūnāhaṁ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṁ bhikkhusaṅghan”ti. 
Why don’t I support the mendicant Saṅgha now as I did in the past?” 

“vicayaso desito, bhikkhave, mayā dhammo;  “Mendicants, I’ve taught the Dhamma analytically. 
Evaṁ vicayaso desito, bhikkhave, mayā dhammo. 
That’s how I’ve taught the Dhamma analytically. 
Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi: 
Though I’ve taught the Dhamma analytically, still a certain mendicant present here has this thought: 

“Nāhaṁ, bhikkhave, lokena vivadāmi, lokova mayā vivadati.  “Mendicants, I do not argue with the world; it is the world that argues with me. 

Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṁ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.  I had 84,000 couches made of ivory or heartwood or gold or silver, spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. 

Rūpaanabhisamayādisuttapañcaka  Five Discourses on Not Comprehending Form, Etc. 
“Rūpe kho, vaccha, anabhisamayā …pe… rūpanirodhagāminiyā paṭipadāya anabhisamayā …pe…. 
“Vaccha, it is because of not comprehending form … 
“Vedanāya kho, vaccha, anabhisamayā …pe…. 
feeling … 
“Saññāya kho, vaccha, anabhisamayā …pe…. 
perception … 
“Saṅkhāresu kho, vaccha, anabhisamayā …pe…. 
choices … 
“Viññāṇe kho, vaccha, anabhisamayā …pe…. 
consciousness …” 

Anabhisamayā ananubodhā;   

“No ce kira tvaṁ, bhikkhu, sīlavisuddhatthaṁ mayā dhammaṁ desitaṁ ājānāsi, atha kimatthaṁ carahi tvaṁ, bhikkhu, mayā dhammaṁ desitaṁ ājānāsī”ti?  “If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?” 
Sādhu kho tvaṁ, bhikkhu, rāgavirāgatthaṁ mayā dhammaṁ desitaṁ ājānāsi. 
It’s good that you understand that I’ve taught the Dhamma for the purpose of the fading away of greed. 
Rāgavirāgattho hi, bhikkhu, mayā dhammo desito. 
For that is indeed the purpose. 

“No ce kira tvaṁ, bhikkhu, sīlavisuddhatthaṁ mayā dhammaṁ desitaṁ ājānāsi, atha kimatthaṁ carahi tvaṁ, bhikkhu, mayā dhammaṁ desitaṁ ājānāsī”ti?  “If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?” 
Sādhu kho tvaṁ, bhikkhu, anupādāparinibbānatthaṁ mayā dhammaṁ desitaṁ ājānāsi. 
It’s good that you understand that I’ve taught the Dhamma for the purpose of complete extinguishment by not grasping. 
Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito. 
For that is indeed the purpose. 

Iminā tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katamasmiṁ janapade viharissasī”ti?  Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” 

Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi:  It’s good that you understand the detailed meaning of what I’ve said in brief like this.” And he repeated the verses in full. 
Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
“This is how to understand the detailed meaning of what I said in brief.” 

Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā.  I’ve seen the hell called ‘Related to the Six Fields of Contact’. 
Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā. 
I’ve seen the heaven called ‘Related to the Six Fields of Contact’. 

Iti kho, bhikkhave, desitaṁ mayā purāṇakammaṁ, desitaṁ navakammaṁ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā.  So, mendicants, I’ve taught you old deeds, new deeds, the cessation of deeds, and the practice that leads to the cessation of deeds. 
Yaṁ kho, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti.  When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. 

ayaṁ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti.  they’re called a mendicant who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. 

Tisso imā, bhikkhu, vedanā vuttā mayā.  I have spoken of these three feelings. 
imā tisso vedanā vuttā mayā. 
These are the three feelings I have spoken of. 
Vuttaṁ kho panetaṁ, bhikkhu, mayā: 
But I have also said: 
Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva aniccataṁ sandhāya bhāsitaṁ: 
When I said this I was referring to the impermanence of conditions, to the fact that conditions are 
Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva khayadhammataṁ …pe… 
liable to end, 
Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. 
But I have also explained the progressive cessation of conditions. 
Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. 
And I have also explained the progressive stilling of conditions. 

Atha kho panānanda, mayā anupubbasaṅkhārānaṁ nirodho akkhāto.  But I have also explained the progressive cessation of conditions. 
Atha kho panānanda, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. 
And I have also explained the progressive stilling of conditions. 
Atha kho panānanda, mayā anupubbasaṅkhārānaṁ paṭippassaddhi akkhātā. 
And I have also explained the progressive tranquilizing of conditions. 

Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ nirodho akkhāto.  But I have also explained the progressive cessation of conditions. … 
Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. 
 

Dvepi mayā, ānanda, vedanā vuttā pariyāyena.  In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. 
Tissopi mayā vedanā vuttā pariyāyena. 
 
Pañcapi mayā vedanā vuttā pariyāyena. 
 
Chapi mayā vedanā vuttā pariyāyena. 
 
Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. 
 
Chattiṁsāpi mayā vedanā vuttā pariyāyena. 
 
Aṭṭhasatampi mayā vedanā vuttā pariyāyena. 
 
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. 
I’ve explained the teaching in all these different ways. 
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti. 
This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and dispute, continually wounding each other with barbed words. 
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. 
I’ve explained the teaching in all these different ways. 
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti. 
This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. 

“Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṁsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena.  “Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. 
Evaṁ pariyāyadesito, bhikkhave, mayā dhammo. 
I’ve taught the Dhamma with all these explanations. 
Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti. 
This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and dispute, continually wounding each other with barbed words. 
Evaṁ pariyāyadesito, bhikkhave, mayā dhammo. 
I’ve taught the Dhamma with all these explanations. 
Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti. 
This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. 

Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena;  Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. 
tissopi mayā vedanā vuttā pariyāyena; 
 
pañcapi mayā vedanā vuttā pariyāyena; 
 
chapi mayā vedanā vuttā pariyāyena; 
 
aṭṭhārasāpi mayā vedanā vuttā pariyāyena; 
 
chattiṁsāpi mayā vedanā vuttā pariyāyena; 
 
aṭṭhasatampi mayā vedanā vuttā pariyāyena. 
 

yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so pāṇamatipāteti, yaṁ vā so pāṇaṁ nātipātetī”ti?  Take a person who kills living creatures. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re killing or when they’re not killing?” 
“Yo so, bhante, puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so pāṇamatipāteti, atha kho sveva bahutaro samayo yaṁ so pāṇaṁ nātipātetī”ti. 
“The occasions when they’re killing are less frequent, while the occasions when they’re not killing are more frequent.” 
yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so adinnaṁ ādiyati, yaṁ vā so adinnaṁ nādiyatī”ti. 
Take a person who steals … 
“Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya appataro so samayo, yaṁ so adinnaṁ ādiyati, atha kho sveva bahutaro samayo, yaṁ so adinnaṁ nādiyatī”ti. 
 
Taṁ kiṁ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so kāmesu micchā carati, yaṁ vā so kāmesu micchā na caratī”ti? 
Take a person who commits sexual misconduct … 
“Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṁ so kāmesu micchā na caratī”ti. 
 
Taṁ kiṁ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so musā bhaṇati, yaṁ vā so musā na bhaṇatī”ti? 
Take a person who lies. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re lying or when they’re not lying?” 
“Yo so, bhante, puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo, yaṁ so musā bhaṇati, atha kho sveva bahutaro samayo, yaṁ so musā na bhaṇatī”ti. 
“The occasions when they’re lying are less frequent, while the occasions when they’re not lying are more frequent.” 
Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. 
But I’ve killed living creatures … 
Atthi kho pana mayā adinnaṁ ādinnaṁ ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. 
stolen … 
Atthi kho pana mayā kāmesu micchā ciṇṇaṁ. 
committed sexual misconduct … 
Atthi kho pana mayā musā bhaṇitaṁ. 
or lied.’ 
Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. 
But I have killed living creatures to a certain extent. 
Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṁ na suṭṭhu, taṁ na sādhu. 
That’s not right, it’s not good, 
Atthi kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā. 
 
Yaṁ kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. 
 
Atthi kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā. 
 
Yaṁ kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. 
 
Atthi kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā. 
But I have lied to a certain extent. 
Yaṁ kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. 
That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ 

Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo.  So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. 
Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo.  So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. 
Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo.  So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. 
Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 
Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ …pe… 
 
Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo. 
So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. 
Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

Iti kho, bhikkhave, desitaṁ vo mayā parāyanaṁ, desito parāyanagāmimaggo.  So, mendicants, I’ve taught you the haven and the path that leads to the haven. 
Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

“Abyākataṁ kho etaṁ, mahārāja, mayā:   
“Etampi kho, mahārāja, abyākataṁ mayā: 
 
“Abyākataṁ kho etaṁ, mahārāja, mayā: 
 
“Etampi kho, mahārāja, abyākataṁ mayā: 
 
‘abyākataṁ kho etaṁ, mahārāja, mayā—hoti tathāgato paraṁ maraṇā’ti vadesi …pe…. 
 
‘etampi kho, mahārāja, abyākataṁ mayā— 
 

Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu.   

“Abyākataṁ kho etaṁ, vaccha, mayā: ‘sassato loko’ti …pe….   
“Etampi kho, vaccha, abyākataṁ mayā: 
 

“Abyākataṁ kho etaṁ, vaccha, mayā: ‘sassato loko’ti …pe….  “This has not been declared by me, Vaccha.” … 
“Etampi kho, vaccha, abyākataṁ mayā: 
“This too has not been declared by me.” 

‘acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti.  cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.’ 

Brahmayānarūpaṁ vata, bho”ti.  It’s a vehicle fit for divinity!” 
Brahmayānarūpaṁ vata, bho’ti. 
 
Sakkā nu kho, bhante, imasmiṁ dhammavinaye brahmayānaṁ paññāpetun”ti? 
“Sir, can you point out a divine vehicle in this teaching and training?” 
‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti. 
‘divine vehicle, or else ‘vehicle of truth’, or else ‘supreme victory in battle’. 
‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti. 
‘vehicle of divine’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.” 
brahmayānaṁ anuttaraṁ; 
arises in oneself. 

Pañcime kho, uttiya, kāmaguṇā vuttā mayā.  I have spoken of these five kinds of sensual stimulation. 
ime kho, uttiya, pañca kāmaguṇā vuttā mayā. 
These are the five kinds of sensual stimulation that I’ve spoken of. 

“Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti.  “Kassapa, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. 
Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati. 
The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. 
Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti. 
These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.” 

“Sattime, moggallāna, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti.  “Moggallāna, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. 
Satisambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati. 
The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. 
Ime kho, moggallāna, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti. 
These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.” 

So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya;  If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it, 
So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; 
If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it, 
So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; 
If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it, 
So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; 
If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it, 

Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā.  I’ve taught the Dhamma without making any distinction between secret and public teachings. 

Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā.  So, Ānanda, I’ve taught you directed development and undirected development. 
Yaṁ, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 

“Nanu taṁ, ānanda, mayā paṭikacceva akkhātaṁ:  “Ānanda, did I not prepare for this when I explained that 

Taṁ kho panāhaṁ, nandaka, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Api ca yadeva mayā sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadevāhaṁ vadāmī”ti.  Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.” 

“Ye hi keci, bhikkhave, atītamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajiṁsu, sabbe te catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya.  “Mendicants, whatever gentlemen—past, 
Ye hi keci, bhikkhave, anāgatamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajissanti, sabbe te catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya. 
future, 
Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṁ pabbajanti, sabbe te catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya. 
or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths. 
pabbajanti, sabbe te imesaṁyeva catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya. 
or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths. 

“Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti?  “Mendicants, do you remember the four noble truths that I taught?” 
“Yathā kathaṁ pana tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti? 
“How so, mendicant?” 
Sādhu kho tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti. 
It’s good that you remember the four noble truths as I’ve taught them. 
Dukkhaṁ kho, bhikkhu, mayā paṭhamaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; 
Suffering is the first noble truth I’ve taught, and that’s how you should remember it. 
dukkhasamudayaṁ kho, bhikkhu, mayā dutiyaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; 
The origin of suffering is the second; 
dukkhanirodhaṁ kho, bhikkhu, mayā tatiyaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; 
the cessation of suffering is the third; 
dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. 
and the practice that leads to the cessation of suffering is the fourth. 
Evaṁ kho, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti. 
That’s how you should remember the four noble truths as I’ve taught them. 

“Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti?  “Mendicants, do you remember the four noble truths that I taught?” 
“Yathā kathaṁ pana tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti? 
“How so, mendicant?” 
Sādhu kho tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti. 
It’s good that you remember the four noble truths as I’ve taught them. 
Dukkhaṁ kho, bhikkhu, mayā paṭhamaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. 
Suffering is the first noble truth I’ve taught, and that’s how you should remember it. 
dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. 
The practice that leads to the cessation of suffering is the fourth noble truth I’ve taught, and that’s how you should remember it. 
Evaṁ kho tvaṁ, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti. 
That’s how you should remember the four noble truths as I’ve taught them. 

“‘Idaṁ dukkhaṁ ariyasaccan’ti, bhikkhave, mayā paññattaṁ.  “Mendicants, I’ve declared: ‘This is the noble truth of suffering.’ 
‘idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, mayā paññattaṁ. 
I’ve declared: ‘This is the noble truth of the practice that leads to the cessation of suffering.’ 

“Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.  “Mendicants, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the true comprehension of the four noble truths. 
Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, imesaṁ catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. 
Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the true comprehension of these four noble truths. 

yāni vā mayā parittāni sīsapāpaṇṇāni pāṇinā gahitāni yadidaṁ upari sīsapāvane”ti?  the few leaves in my hand, or those in the forest above me?” 
“Evameva kho, bhikkhave, etadeva bahutaraṁ yaṁ vo mayā abhiññāya anakkhātaṁ. 
“In the same way, there is much more that I have directly known but have not explained to you. What I have explained is a tiny amount. 
Kasmā cetaṁ, bhikkhave, mayā anakkhātaṁ? 
And why haven’t I explained it? 
tasmā taṁ mayā anakkhātaṁ. 
That’s why I haven’t explained it. 
Kiñca, bhikkhave, mayā akkhātaṁ? 
And what have I explained? 
‘Idaṁ dukkhan’ti, bhikkhave, mayā akkhātaṁ, ‘ayaṁ dukkhasamudayo’ti mayā akkhātaṁ, ‘ayaṁ dukkhanirodho’ti mayā akkhātaṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti mayā akkhātaṁ. 
I have explained: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. 
Kasmā cetaṁ, bhikkhave, mayā akkhātaṁ? 
And why have I explained this? 
tasmā taṁ mayā akkhātaṁ. 
That’s why I’ve explained it. 

“Ādittaṁ, bhikkhave, celaṁ vā sīsaṁ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṁ catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  “Mendicants, so long as you have not comprehended the four noble truths, regard your burning head or clothes with equanimity, ignore them, and apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness to truly comprehending the four noble truths. 

Evameva kho, bhikkhave, bhikkhuno catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sammādiṭṭhi.  In the same way, right view is the forerunner and precursor of truly comprehending the four noble truths. 

Yaṁ loke natthi taṁ mayā diṭṭhan’ti.  I’m seeing things that don’t exist in the world.’ 
Yaṁ loke natthi taṁ mayā diṭṭhan’ti. 
I’m seeing things that don’t exist in the world.’ 
Idañca loke natthi yaṁ mayā diṭṭhan’ti. 
And that’s what I’ve seen that doesn’t exist in the world.’ 

katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?  Which is more: the little bit of dirt under my fingernail, or this great earth?” 

katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?  Which is more: the little bit of dirt under my fingernail, or this great earth?” 

katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?  Which is more: the little bit of dirt under my fingernail, or this great earth?” 

yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?