“Ekadhamme, bhikkhave, bhāvite bahulīkate avijjā pahīyati … vijjā uppajjati … asmimāno pahīyati … anusayā samugghātaṁ gacchanti … saṁyojanā pahīyanti.  “When one thing, mendicants, is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up. 
Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate avijjā pahīyati … vijjā uppajjati … asmimāno pahīyati … anusayā samugghātaṁ gacchanti … saṁyojanā pahīyantī”ti. 
When this one thing is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up.” 

6. Saṁyojanasutta  6. Fetters 
Saṁyojanasutta → Saṁyojanasutta → saññojanīyasuttaṁ (bj) 
Yā ca saṁyojaniyesu dhammesu assādānupassitā, yā ca saṁyojaniyesu dhammesu nibbidānupassitā. 
Seeing things that are prone to being fettered as gratifying, and seeing things that are prone to being fettered as boring. 
Saṁyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṁ na pajahati, dosaṁ na pajahati, mohaṁ na pajahati. 
When you keep seeing things that are prone to being fettered as gratifying, you don’t give up greed, hate, and delusion. 
Saṁyojaniyesu, bhikkhave, dhammesu nibbidānupassī viharanto rāgaṁ pajahati, dosaṁ pajahati, mohaṁ pajahati. 
When you keep seeing things that are prone to being fettered as boring, you give up greed, hate, and delusion. 
Saṁyojanañca kaṇhañca, 

“ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca.  “I will teach you about a person fettered internally and one fettered externally. 
“Katamo cāvuso, ajjhattasaṁyojano puggalo? 
“Who is a person fettered internally? 
Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ. 
This is called a person who is fettered internally, a returner, who comes back to this place. 
Katamo cāvuso, bahiddhāsaṁyojano puggalo? 
Who is a person fettered externally? 
Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ. 
This is called a person who is fettered externally, a non-returner, who does not come back to this place. 
Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti. 
This is called a person who is fettered externally, a non-returner, who does not come back to this place.” 
“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. 
“Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about a person with internal fetters and one with external fetters. 
‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. 
‘Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about a person with internal fetters and one with external fetters. 

Indriyesu aguttadvāratā ca bhojane amattaññutā ca.  Not guarding the sense doors and eating too much. 
Indriyesu guttadvāratā ca bhojane mattaññutā ca. 
Guarding the sense doors and moderation in eating. 

Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.  It’s when a person is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. 

“idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati antojanasmiṁ.  “Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. 
Sa kho so bhikkhu rājā cakkavattī dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā antojanasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā khattiyesu …pe… anuyantesu, balakāyasmiṁ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu, dhammeneva cakkaṁ vatteti. 
When he has done this, he wields power only in a principled manner. 

Idha, bhikkhave, bhikkhu indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti.  It’s when a mendicant guards the sense doors, eats in moderation, and is dedicated to wakefulness. 
Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? 
And how does a mendicant eat in moderation? 
Evaṁ kho, bhikkhave, bhikkhu bhojane mattaññū hoti. 
That’s how a mendicant eats in moderation. 

Idha, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṁ upaṭṭhākaṁ alabhanto vā patirūpaṁ upaṭṭhākaṁ neva vuṭṭhāti tamhā ābādhā.  In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer. 
Idha pana, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṁ upaṭṭhākaṁ alabhanto vā patirūpaṁ upaṭṭhākaṁ vuṭṭhāti tamhā ābādhā. 
In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer. 
Idha pana, bhikkhave, ekacco gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṁ upaṭṭhākaṁ no alabhanto vuṭṭhāti tamhā ābādhā. 
In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things. 
Tatra, bhikkhave, yvāyaṁ gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṁ upaṭṭhākaṁ no alabhanto vuṭṭhāti tamhā ābādhā, imaṁ kho, bhikkhave, gilānaṁ paṭicca gilānabhattaṁ anuññātaṁ gilānabhesajjaṁ anuññātaṁ gilānupaṭṭhāko anuññāto. 
Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. 

‘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. 

Samantā yojanasataṁ,  The heat forever radiates 

Yo ca kho so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa kho etaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:  But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is appropriate to say: 

Yo ca kho so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa kho etaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:  But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is appropriate to say: 

Yathā kho pana, bhikkhave, aññesaṁ nivesane dāsakammakaraporisassa kaṇājakaṁ bhojanaṁ dīyati bilaṅgadutiyaṁ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṁsodano dīyati.  While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s home they are given fine rice with meat. 

‘ahaṁ khvajja idañcidañca khādanīyaṁ khādiṁ, idañcidañca bhojanīyaṁ bhuñjiṁ;  ‘Today I ate this and that, and had a meal of this and that. 
sve dānāhaṁ idañcidañca khādanīyaṁ khādissāmi, idañcidañca bhojanīyaṁ bhuñjissāmī’ti. 
Tomorrow I’ll eat this and that, and have a meal of this and that.’ 
‘ehi tvaṁ, ambho purisa, ye puratthimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; 
‘Please, good people, don’t hurt any living creatures more than a hundred leagues away to the east. 
ye pacchimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; 
Don’t hurt any living creatures more than a hundred leagues away to the west. 
ye uttarāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; 
Don’t hurt any living creatures more than a hundred leagues away to the north. 
ye dakkhiṇāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhī’ti. 
Don’t hurt any living creatures more than a hundred leagues away to the south.’ 
Yāvajīvaṁ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; 
As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. 
ahampajja imañca rattiṁ imañca divasaṁ ekabhattiko rattūparato virato vikālabhojanā. 
I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. 
Rattiṁ na bhuñjeyya vikālabhojanaṁ. 
and don’t eat at night, the wrong time. 

Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)  The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. 

Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.  The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. 

bhavasaṁyojanakkhaye”ti.  ‘My freedom is unshakable.’” 

So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.  With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening. 
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. 
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world. 

So tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti.  With the ending of three fetters they have at most seven rebirths. 
So tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. 
With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. 
So tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. 
With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. 
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. 
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto akaniṭṭhagāmī. 
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished with extra effort. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished without extra effort. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished upon landing. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished between one life and the next. 

Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.  If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished between one life and the next. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. 
If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished upon landing. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. 
If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished without extra effort. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. 
If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished with extra effort. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. 
If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā, rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. 
If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. 
If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. 
If they don’t penetrate so far, with the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. 
If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. 

Evamevaṁ kho, bhikkhave, yato ariyasāvakassa virajaṁ vītamalaṁ dhammacakkhuṁ uppajjati, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṁyojanāni pahīyanti—  In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up: 
Tasmiñce, bhikkhave, samaye ariyasāvako kālaṁ kareyya, natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyyā”ti. 
If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.” 

Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. 

Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo.  This lust in the heart is what I call a fetter. 
Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. 
 
Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. 
 

Tamenaṁ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.  The householder or their child serves and satisfies them with their own hands with delicious fresh and cooked foods. 
‘sādhu vata myāyaṁ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti. 
‘It’s so good that this householder serves me with delicious fresh and cooked foods.’ 
‘aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti. 
‘I really hope this householder serves me with delicious fresh and cooked foods in the future, too.’ 
Tamenaṁ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti. 
The householder or their child serves and satisfies them with their own hands with delicious fresh and cooked foods. 
‘sādhu vata myāyaṁ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti. 
‘It’s so good that the householder or their child serves and satisfies me with their own hands with delicious fresh and cooked foods.’ 
‘aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti. 
‘I really hope this householder serves me with delicious fresh and cooked foods in the future, too.’ 

Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. 
Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. 
Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. 

ekāhikampi āhāraṁ āhāreti, dvāhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.  They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals. 
Paṭipadāya yojayeti. 

tikakena niyojayeti. 

Idha, bhikkhave, ekacco puggalo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.  It’s a person who, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. 

Piṇḍiyālopo, bhikkhave, bhojanānaṁ appañca sulabhañca, tañca anavajjaṁ.  A lump of almsfood … 
cīvaraṁ pānabhojanaṁ; 
about lodgings, robes, 

Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti.  A mendicant is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. 
Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? 
And how does a mendicant eat in moderation? 
Evaṁ kho, bhikkhave, bhikkhu bhojane mattaññū hoti. 
That’s how a mendicant eats in moderation. 
Bhojanamhi ca mattaññū, 
eating in moderation, 

“Bhūtapubbāhaṁ, bhante, rohitasso nāma isi ahosiṁ bhojaputto iddhimā vehāsaṅgamo.  Once upon a time, I was a seer called Rohitassa of the Bhoja people. I was a sky-walker with psychic powers. 

Bhūtapubbāhaṁ, bhante, rohitasso nāma isi ahosiṁ bhojaputto iddhimā vehāsaṅgamo.   

Atha kho suppavāsā koliyadhītā bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.  Then Suppavāsā served and satisfied the Buddha with her own hands with delicious fresh and cooked foods. 
“Bhojanaṁ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṁ cattāri ṭhānāni deti. 
“Suppavāsā, when a noble disciple gives food, she gives the recipients four things. 
Bhojanaṁ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṁ imāni cattāri ṭhānāni detīti. 
When a noble disciple gives food, she gives the recipients these four things. 
Susaṅkhataṁ bhojanaṁ yā dadāti, 
When she gives well-prepared food, 

“Bhojanaṁ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṁ cattāri ṭhānāni deti.  “Householder, when a noble disciple gives food, they give the recipients four things. 
Bhojanaṁ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṁ imāni cattāri ṭhānāni detīti. 
When a noble disciple gives food, they give the recipients these four things. 
Kālena sakkacca dadāti bhojanaṁ; 
to those who are disciplined, eating only what others give, 

Bhojanasutta  Food 
Bhojanasutta → bhojanadāyakasuttaṁ (bj) 
“Bhojanaṁ, bhikkhave, dadamāno dāyako paṭiggāhakānaṁ cattāri ṭhānāni deti. 
“Mendicants, when a donor gives food, they give the recipients four things. 
Bhojanaṁ, bhikkhave, dadamāno dāyako paṭiggāhakānaṁ imāni cattāri ṭhānāni detīti. 
 
Kālena sakkacca dadāti bhojanaṁ; 
 

bhojanaṁ gihisāmicīti. 

Kambojasutta  Persia 
“Ko nu kho, bhante, hetu ko paccayo, yena mātugāmo neva sabhāyaṁ nisīdati, na kammantaṁ payojeti, na kambojaṁ gacchatī”ti? 
“Sir, what is the cause, what is the reason why females don’t attend council meetings, work for a living, or travel to Persia?” 
ayaṁ kho, ānanda, hetu ayaṁ paccayo, yena mātugāmo neva sabhāyaṁ nisīdati, na kammantaṁ payojeti, na kambojaṁ gacchatī”ti. 
This is the cause, this is the reason why females don’t attend council meetings, work for a living, or travel to Persia.” 
Dakkhiṇā ca vaṇijjā kambojanti. 

Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.  It’s when a person is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. 
Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati; 
It’s when a person is reborn in a low family … 

Saṁyojanasutta  Fetters 
Saṁyojanasutta → samaṇamacala-saññojanasuttaṁ (bj) 
Idha, bhikkhave, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. 
It’s when a mendicant—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. 
Idha, bhikkhave, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā, rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. 
It’s when a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. 
Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
It’s when a mendicant—with the ending of the five lower fetters—is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. 

Putto saṁyojanañceva,  " 

yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ vā bhojanīyaṁ vā denti, tatrapime mukhāvaraṇaṁ maññe karontī’ti.  And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these guys imagine they can gag our mouths!’ 

Saṁyojanasutta  Fetters 
Saṁyojanasutta → saṁyojanapuggalasuttaṁ (bj) 
Idha, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti. 
One person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence. 
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti. 
One person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence. 
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti. 
One person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence. 
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni pahīnāni honti. 
One person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence. 
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni appahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? 
What person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence? 
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni appahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni. 
This is the person who hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence. 
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? 
What person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence? 
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni. 
 
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? 
What person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence? 
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni. 
 
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni pahīnāni? 
What person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence? 
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni pahīnāni. 
 

Saṁyojanaṁ paṭibhāno,   

Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.  By doing so, they give up the fetters and eliminate the underlying tendencies. 
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti. 
By doing so, they give up the fetters and eliminate the underlying tendencies. 
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti. 
By doing so, they give up the fetters and eliminate the underlying tendencies. 
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti. 
By doing so, they give up the fetters and eliminate the underlying tendencies. 

“Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati.  “Sāriputta, take a person who hasn’t given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. 
Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati. 
Sāriputta, take a person who has given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. 

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.” 

Yathārūpaṁ parisaṁ alaṁ yojanagaṇanānipi dassanāya gantuṁ api puṭosenāpi, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.  An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack. 

ekāhikampi āhāraṁ āhāreti dvāhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.  They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals. 
Ekabhattiko hoti rattūparato virato vikālabhojanā. 
They eat in one part of the day, abstaining from eating at night and food at the wrong time. 

Idha, bhikkhave, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.  It’s a mendicant who—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. 
Idha, bhikkhave, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. 
It’s a mendicant who—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. 
Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
It’s a mendicant who—with the ending of the five lower fetters—is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. 

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.” 

Naṭṭhaṁ na gavesanti, jiṇṇaṁ na paṭisaṅkharonti, aparimitapānabhojanā honti, dussīlaṁ itthiṁ vā purisaṁ vā ādhipacce ṭhapenti.  They don’t look for what’s lost; they don’t fix old things; they eat and drink too much; or they put an unethical woman or man in charge. 
Naṭṭhaṁ gavesanti, jiṇṇaṁ paṭisaṅkharonti, parimitapānabhojanā honti, sīlavantaṁ itthiṁ vā purisaṁ vā ādhipacce ṭhapenti. 
They look for what’s lost; they fix old things; they eat and drink in moderation; and they put an ethical woman or man in charge. 

Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddamahāsaddā.  Then, when the night had passed, they took many fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket. 
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā”ti. 
“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” 

Atha kho uggaho meṇḍakanattā bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.  Then Uggaha served and satisfied the Buddha with his own hands with delicious fresh and cooked foods. 
‘yo so bhattu abbhantaro antojano dāsāti vā pessāti vā kammakarāti vā, tesaṁ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṁ jānissāma, khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajissāmā’ti. 
‘We will know what work our husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of fresh and cooked foods.’ 

Bhojanasutta  Food 
“Bhojanaṁ, bhikkhave, dadamāno dāyako paṭiggāhakānaṁ pañca ṭhānāni deti. 
“Mendicants, when a giver gives food, they give the recipients five things. 
Bhojanaṁ, bhikkhave, dadamāno dāyako paṭiggāhakānaṁ imāni pañca ṭhānāni detīti. 
When a giver gives food, they give the recipients five things. 

Evamevaṁ kho, bhikkhave, saddhaṁ kulaputtaṁ nissāya antojano pañcahi vaḍḍhīhi vaḍḍhati.  In the same way, a family grows in five ways supported by a family head with faith. 
Saddhaṁ, bhikkhave, kulaputtaṁ nissāya antojano imāhi pañcahi vaḍḍhīhi vaḍḍhatīti. 
A family grows in these five ways supported by a family head with faith. 
Kālabhojanasaddhā ca, 
" 

“Evañhetaṁ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṁ ananuyuttassa, avipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyuttassa viharato, yaṁ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṁ nappaṭibhanti, thinamiddhañcassa cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carati, hoti cassa dhammesu vicikicchā.  “That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You lead the spiritual life dissatisfied, and have doubts about the teachings. 
‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṁ anuyutto, vipassako kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyutto viharissāmī’ti. 
‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ 
“Evañhetaṁ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṁ anuyuttassa, vipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttassa viharato, yaṁ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṁ paṭibhanti, thinamiddhañcassa cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carati, na cassa hoti dhammesu vicikicchā. 
“That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You lead the spiritual life satisfied, and have no doubts about the teachings. 
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā, vipassakā kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttā viharissāmā’ti. 
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ 

Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti anusayā byantīhonti.  By doing so, they give up the fetters and eliminate the underlying tendencies. 
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti. 
By doing so, they give up the fetters and eliminate the underlying tendencies. 
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti. 
By doing so, they give up the fetters and eliminate the underlying tendencies. 
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti. 
By doing so, they give up the fetters and eliminate the underlying tendencies. 
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhontīti. 
By doing so, they give up the fetters and eliminate the underlying tendencies. 

Antojanassa atthāya,  He looks after those in his household, 

Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṁyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.  It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future. 

Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṁyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.   

“Idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati antojanasmiṁ.  “Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. 
Sa kho so, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā antojanasmiṁ dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā khattiyesu anuyantesu balakāyasmiṁ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu dhammeneva cakkaṁ pavatteti; 
When he has done this, he wields power only in a principled manner. 

Kammārāmatā, bhassārāmatā, niddārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā.  They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much. 
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, indriyesu guttadvāratā, bhojane mattaññutā. 
They don’t relish work, talk, sleep, and company. They guard the sense doors and they have moderation in eating. 

So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṁ upaṭṭhākaṁ, na labheyya gāmantanāyakaṁ.  And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them within a village. 
‘aho vatāyaṁ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṁ upaṭṭhākaṁ, labheyya gāmantanāyakaṁ. 
‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them within a village. 

“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.” 
“Ye te, sāriputta, 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, tiṭṭhantu te. 
“Sāriputta, those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be. 
Ye pana te, sāriputta, 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 tvaṁ, sāriputta, vadeyyāsi. 
But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them. 

‘ajjatagge maṁ āyasmanto ekabhattikaṁ dhāretha rattūparataṁ virataṁ vikālabhojanā’ti.  ‘From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.’ 
Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā. 
 
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti. 
 
Ahañcamhi ekabhattiko rattūparato virato vikālabhojanā. 
 
Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā. 
eat in one part of the day, abstaining from eating at night, and food at the wrong time. 

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. 

ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te na kālena paṭipūjenti;  Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time. 
tāvatakaṁyeva asamayena bhuttaṁ anojavantaṁ hoti. 
A meal eaten during the wrong period is not nutritious. 
ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te kālena paṭipūjenti; 
Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time. 
tāvatakaṁyeva samayena bhuttaṁ ojavantaṁ hoti. 
A meal eaten during the proper period is nutritious. 

yaṁ kho panassa bhojanaṁ denti lūkhaṁ vā paṇītaṁ vā taṁ attanā paribhuñjati, saddhādeyyaṁ na vinipāteti.  And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith. 

‘samaṇo vā brāhmaṇo vā yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto avipassako kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyutto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanto’”ti?  of an ascetic or brahmin who indulges in the pleasures of sleeping, lying down, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful qualities, and they don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Yet they 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.” 
‘samaṇo vā brāhmaṇo vā yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto avipassako kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyutto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanto’ti. 
 
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā, vipassakā kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ, bhāvanānuyogamanuyuttā viharissāmā’ti. 
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ 

Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṁ samaye kāyo hoti phāsussa hoti buddhānaṁ sāsanaṁ manasi kātuṁ.  For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.” 

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā—  They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much. 
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā— 
They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much. 

Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddā mahāsaddā.  Then, when the night had passed, they took many fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket. 
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṁyeva uddissa bhikkhusaṅghañcā”ti. 
“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” 

Sabbasaṁyojanātītaṁ,  He has transcended all fetters 
Saṁyojanaṁ aṇuṁ thūlaṁ, 
Having severed all bonds, 

sabbasaṁyojanakkhaye;  regards the ending of all fetters, 
bhavasaṁyojanakkhaye. 
‘My freedom is unshakable.’ 

“Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa na evaṁ hoti:  “Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think: 
“yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa na evaṁ hoti: 
“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think: 
Caranti saṁyojanavippamuttā”ti. 
They live freed from fetters.” 

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ.  Its canopy spread over twelve leagues, while the network of roots spread for five leagues. 
Kāmasaṁyojanātigā; 
gone beyond the fetter of sensuality. 
Kāmasaṁyojanātigā → kāmasaññojanātitā (sya-all) 
Kāmasaṁyojanātigā; 
gone beyond the fetter of sensuality. 

“Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti—  “Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is dedicated to six things. 

Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ ahosi.  The mendicant Phagguna’s mind was not freed from the five lower fetters. 
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ. 
But when he heard that teaching his mind was freed from them. 
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti. 
Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters. 
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. 
When they hear that teaching their mind is freed from the five lower fetters. 
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti. 
Next, take the case of another mendicant whose mind is not freed from the five lower fetters. 
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. 
When they hear that teaching their mind is freed from the five lower fetters. 
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti. 
Next, take the case of another mendicant whose mind is not freed from the five lower fetters. 
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. 
As they do so their mind is freed from the five lower fetters. 
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti. 
Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. 
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti. 
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. 
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti. 
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. 

Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.  It’s when someone is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. 

Seyyathāpi, āvuso, purisaṁ paṇītabhojanaṁ bhuttāviṁ ābhidosikaṁ bhojanaṁ nacchādeyya.  Suppose a person had finished a delicious meal. They’d have no appetite for leftovers. 
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amuṁ purisaṁ punadeva bhojanaṁ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? 
Would it be right to say that now food will never appeal to this person again?” 
“Ṭhānañhetaṁ, āvuso, vijjati, amuṁ purisaṁ paṇītabhojanaṁ bhuttāviṁ yāvassa sā ojā kāye ṭhassati tāva na aññaṁ bhojanaṁ chādessati. 
For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present. 
Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṁ bhojanaṁ chādeyyāti. 
But when the nourishment vanishes food will appeal again.” 

‘Sammāsamādhiṁ aparipūretvā saṁyojanāni pajahissatī’ti netaṁ ṭhānaṁ vijjati.  Without fulfilling right immersion, it’s impossible to give up the fetters. 
‘Saṁyojanāni appahāya nibbānaṁ sacchikarissatī’ti netaṁ ṭhānaṁ vijjati. 
Without giving up the fetters, it’s impossible to realize extinguishment. 
‘Sammāsamādhiṁ paripūretvā saṁyojanāni pajahissatī’ti ṭhānametaṁ vijjati. 
Having fulfilled right immersion, it’s possible to give up the fetters. 
‘Saṁyojanāni pahāya nibbānaṁ sacchikarissatī’ti ṭhānametaṁ vijjatī”ti. 
Having given up the fetters, it’s possible to realize extinguishment.” 

Muṭṭhassaccaṁ, asampajaññaṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ, kuhanaṁ, lapanaṁ.  Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, deceit, and flattery. 
Muṭṭhassaccaṁ, asampajaññaṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ, kuhanaṁ, lapanaṁ. 
Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, deceit, and flattery. 

‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṁ bhavissati, saṁyojanā ca me pahānaṁ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti.  ‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ 

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.” 

Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.  Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. 
Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ. 
Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. 

Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.  Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. 

Saṁyojanasutta  Fetters 
Saṁyojanasutta → sattasaññojanasuttaṁ (bj) 
“Sattimāni, bhikkhave, saṁyojanāni. 
“Mendicants, there are these seven fetters. 
Anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ. 
The fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. 
Imāni kho, bhikkhave, satta saṁyojanānī”ti. 
These are the seven fetters.” 

Pahānasutta  Giving Up 
Pahānasutta → saññojanappahānasuttaṁ (bj) 
“Sattannaṁ, bhikkhave, saṁyojanānaṁ pahānāya samucchedāya brahmacariyaṁ vussati. 
“Mendicants, the spiritual life is lived to give up and cut out these seven fetters. 
Anunayasaṁyojanassa pahānāya samucchedāya brahmacariyaṁ vussati, paṭighasaṁyojanassa …pe… 
The fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. 
diṭṭhisaṁyojanassa … 
 
vicikicchāsaṁyojanassa … 
 
mānasaṁyojanassa … 
 
bhavarāgasaṁyojanassa … 
 
avijjāsaṁyojanassa pahānāya samucchedāya brahmacariyaṁ vussati. 
 
Imesaṁ kho, bhikkhave, sattannaṁ saṁyojanānaṁ pahānāya samucchedāya brahmacariyaṁ vussati. 
The spiritual life is lived to give up and cut out these seven fetters. 
Yato ca kho, bhikkhave, bhikkhuno anunayasaṁyojanaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
When a mendicant has given up the fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future— 
Paṭighasaṁyojanaṁ …pe… 
 
diṭṭhisaṁyojanaṁ … 
 
vicikicchāsaṁyojanaṁ … 
 
mānasaṁyojanaṁ … 
 
bhavarāgasaṁyojanaṁ … 
 
avijjāsaṁyojanaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
 
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.” 

“Sattimāni, bhikkhave, saṁyojanāni.  “Mendicants, there are these seven fetters. 
Anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, issāsaṁyojanaṁ, macchariyasaṁyojanaṁ. 
The fetters of attraction, repulsion, views, doubt, conceit, jealousy, and stinginess. 
Imāni kho, bhikkhave, satta saṁyojanānī”ti. 
These are the seven fetters.” 
Uggaṁ saṁyojanañceva, 
" 

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.” 

So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.  With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening. 
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. 
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world. 

So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti …pe…  With the ending of the five lower fetters they’re extinguished between one life and the next. … 

So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti …pe…  With the ending of the five lower fetters they’re extinguished between one life and the next. … 

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:  They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. And when there is Saṅgha business to be carried out, they don’t reflect: 
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati: 
They don’t relish work, talk, sleep, and company. They guard the sense doors and don’t eat too much. And when there is Saṅgha business to be carried out, they reflect: 

no caṭṭhāne niyojako.  and doesn’t urge you to do bad. 
niyojako → niyojaye (bj, sya-all, pts1ed) 

Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpesi.  And when the night had passed the lay woman Nanda’s Mother had delicious fresh and cooked foods prepared in her own home. 
Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then Nanda’s Mother served and satisfied them with her own hands with delicious fresh and cooked foods. 
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmī”ti. 
Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.” 

So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.  With the ending of the five lower fetters they’re extinguished between one life and the next. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished between one life and the next. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished between one life and the next. 
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished between one life and the next. 
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished between one life and the next. 
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished between one life and the next. 
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished upon landing. 
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished upon landing. 
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished without extra effort. 
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished without extra effort. 
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished with extra effort. 
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. 
With the ending of the five lower fetters they’re extinguished with extra effort. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. 
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. 
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. 
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. 

Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato.  Sineru, the king of mountains, is 84,000 leagues long and 84,000 leagues wide. It sinks 84,000 leagues below the ocean and rises 84,000 leagues above it. 
Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti; 
When this happens, the water in the ocean sinks by a hundred leagues. It sinks by two, three, four, five, six, or even seven hundred leagues. 
Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti. 
Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great fire. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn. 

Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṁsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṁ hoti, anuvātaṁ yojanasataṁ gandho gacchati,  When the Shady Orchid Tree of the gods of the thirty-three has fully blossomed, the gods are elated. For four heavenly months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation. When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues. 

Evamevaṁ kho, bhikkhave, bhāvanaṁ anuyuttassa bhikkhuno viharato appakasireneva saṁyojanāni paṭippassambhanti, pūtikāni bhavantī”ti.  In the same way, when a mendicant is committed to development their fetters readily collapse and rot away.” 

So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti …pe…  With the ending of the five lower fetters they’re extinguished between one life and the next. … 

Tanū saṁyojanā honti,  weakens the fetters, 

Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.  How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness? 
Tatridaṁ, bhikkhave, nandassa bhojane mattaññutāya hoti. 
This is how Nanda eats in moderation. 
Idaṁ kho, bhikkhave, nandassa bhojane mattaññutāya hoti. 
This is how Nanda eats in moderation. 
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti. 
How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?” 

Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:  And when the night had passed General Sīha had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, 
Atha kho sīho senāpati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then Sīha served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 

Yaṁ kho panassa bhojanaṁ denti—  Whatever food he’s given, 
Yaṁ kho panassa bhojanaṁ denti— 
Whatever food they’re given, 

Puna caparaṁ, bhante, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā.  Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. 
Yampi, bhante, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā …pe… tiyojana … catuyojana … pañcayojanasatikāpi attabhāvā; 
 
Seyyathāpi, pahārāda, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; 
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. 

Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā.  Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. 
Yampi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā; 
 
seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā; 
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. 

Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni, nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmi.  Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up. 

‘natthi taṁ saṁyojanaṁ yena saṁyutto uggo gahapati hatthigāmako puna imaṁ lokaṁ āgaccheyyā’ti.  ‘The householder Ugga of Elephant Village is bound by no fetter that might return him to this world.’ 

evamevaṁ te piṇḍiyālopabhojanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.  It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. 
Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti. 
With a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, that mendicant invariably gives each of them a talk emphasizing the topic of dismissal. 

dinnā bhojanasampadā;  to those of excellent ethics, 

kappiyaṁ pānabhojanaṁ;  of appropriate food and drinks 

‘Yāvajīvaṁ arahanto ekabhattikā rattūparatā viratā vikālabhojanā.  ‘As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. 
Ahampajja imañca rattiṁ imañca divasaṁ ekabhattiko rattūparato virato vikālabhojanā. 
I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. 

Rattiṁ na bhuñjeyya vikālabhojanaṁ.  and don’t eat at night, the wrong time. 

Rattiṁ na bhuñjeyya vikālabhojanaṁ.  and don’t eat at night, the wrong time. 

Rattiṁ na bhuñjeyya vikālabhojanaṁ.  and don’t eat at night, the wrong time. 

Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—  She knows what work her husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. 
tesaṁ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṁ jānāti khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajati. 
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods. 

Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—  She knows what work her husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. 
tesaṁ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṁ jānāti khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajati. 
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods. 

Idha, visākhe, mātugāmo yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—  It’s when she knows what work her husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. 
tesaṁ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṁ jānāti khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajati. 
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods. 

Idha, bhikkhave, mātugāmo yo so bhattu abbhantaro antojano …pe…  It’s when she knows what work her husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods. 

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, saṁsaggārāmatā, papañcārāmatā—  They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation. 
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, asaṁsaggārāmatā, nippapañcārāmatā— 
They don’t relish work, talk, and sleep. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation. 

Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.  Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. 
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo kilanto akammañño. Handāhaṁ nipajjāmī’ti. 
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’ 
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. 
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo garuko akammañño māsācitaṁ maññe. Handāhaṁ nipajjāmī’ti. 
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ 
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. 
ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo lahuko kammañño. Handāhaṁ vīriyaṁ ārabhāmi …pe… 
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ … 
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. 
ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo balavā kammañño. Handāhaṁ vīriyaṁ ārabhāmi …pe… 
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ … 

Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahutaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddā mahāsaddā.  Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket. 
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahutaṁ khādanīyaṁ bhojanīyaṁ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṁyeva uddissa bhikkhusaṅghañcā”ti. 
“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought abundant fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” 

Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te taṁ dhammaṁ sutvā diṭṭhadhammasukhavihāraṁyeva anuyuttā viharanti.  There may be perfected mendicants present, 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. Hearing that teaching, they simply live happily in this life. 

‘yo so, sutavā, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṁ—  ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects. 
‘yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ— 
‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in nine respects. 
‘yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’”ti. 
‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in these nine respects.’” 

‘yo so, sajjha, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṁ—  ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects. 
‘yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ— 
‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in nine respects. 
‘yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’”ti. 
‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in these nine respects.’” 

So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.  With the ending of the five lower fetters they’re extinguished between one life and the next. 
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti …pe… 
With the ending of the five lower fetters they’re extinguished upon landing. This is the second person … 
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. 
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. 
So tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. 
With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. 
So tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. 
With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. 
So tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. 
With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. 

Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā.  It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. 

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 

“Pañcimāni, bhikkhave, orambhāgiyāni saṁyojanāni.  “Mendicants, there are five lower fetters. 
imāni kho, bhikkhave, pañcorambhāgiyāni saṁyojanāni. 
These are the five lower fetters. 
Imesaṁ kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up these five lower fetters you should develop the four kinds of mindfulness meditation. …” 

“Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni.  “Mendicants, there are five higher fetters. 
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. 
These are the five higher fetters. 
Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up these five higher fetters you should develop the four kinds of mindfulness meditation. …” 

tatheva sampayojayeti. 

Saṁyojanasutta  Fetters 
“Dasayimāni, bhikkhave, saṁyojanāni. 
“Mendicants, there are ten fetters. 
Pañcorambhāgiyāni saṁyojanāni, pañcuddhambhāgiyāni saṁyojanāni. 
The five lower fetters and the five higher fetters. 
Katamāni pañcorambhāgiyāni saṁyojanāni? 
What are the five lower fetters? 
imāni pañcorambhāgiyāni saṁyojanāni. 
These are the five lower fetters. 
Katamāni pañcuddhambhāgiyāni saṁyojanāni? 
What are the five higher fetters? 
imāni pañcuddhambhāgiyāni saṁyojanāni. 
These are the five higher fetters. 
Imāni kho, bhikkhave, dasa saṁyojanānī”ti. 
These are the ten fetters.” 

Saṁyojanākhilena ca;   

‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṁ bhojenti na ca ājānīyaparimajjanaṁ parimajjanti.  ‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans wouldn’t put them in a thoroughbred’s place, feed them a thoroughbred’s food, or give them a thoroughbred’s grooming. 
‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti. 
‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans would put them in a thoroughbred’s place, feed them a thoroughbred’s food, and give them a thoroughbred’s grooming. 

Ekabhattiko hoti rattūparato, virato vikālabhojanā.  They eat in one part of the day, abstaining from eating at night and food at the wrong time. 

Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti.  And when the night has passed they serve the brahmins with delicious fresh and cooked foods. 

Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti.  And when the night has passed they serve the brahmins with delicious fresh and cooked foods. 

no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
Atha kho dasamo gahapati aṭṭhakanāgaro vesālikañca pāṭaliputtakañca bhikkhusaṅghaṁ sannipātāpetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then the householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with delicious fresh and cooked foods. 

‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā ….  ‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’ 
virato → vikālabhojanā paṭivirato (pts1ed); paṭivirato (katthaci) 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ— 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. This includes such topics as 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṁ nijigīsitāro ca 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material things to chase after other material things. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 

So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.  Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. 
sīlasampanno, indriyesu guttadvāro → bhojane mattaññū (bj, mr) 
ekabhattiko hoti rattūparato virato vikālabhojanā. 
They eat in one part of the day, abstaining from eating at night and food at the wrong time. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material things to chase after other material things. They refrain from such deceit and flattery. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 

‘pavattaphalabhojano bhavissāmī’ti.  they will get by eating fallen fruit. 
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati: 
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying a spade and basket, thinking 
‘kandamūlaphalabhojano bhavissāmī’ti. 
they will get by eating tubers and fruit. 
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchati. 
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame. 
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati: 
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a four-doored fire chamber at the crossroads and dwells there, thinking: 
‘pavattaphalabhojano bhavissāmī’”ti? 
you will get by eating fallen fruit?” 
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako: 
Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking 
‘kandamūlaphalabhojano bhavissāmī’”ti? 
you will get by eating tubers and fruit?” 
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti? 
Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?” 
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: 
Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking: 
Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. 
So Pokkharasāti had delicious fresh and cooked foods prepared in his own home. Then he mounted a carriage and, with attendants carrying torches, set out from Ukkaṭṭhā for the forest near Icchānaṅgala. 
Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ. 
Then Pokkharasāti served and satisfied the Buddha with his own hands with delicious fresh and cooked foods, while his young students served the Saṅgha. 

Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…  People come from distant lands and distant countries to question him. … 
“yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti. 
“According to Soṇadaṇḍa’s praises, if Mister Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.” 
Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: 
And when the night had passed Soṇadaṇḍa had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, 
Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then Soṇadaṇḍa served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 

Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…  People come from distant lands and distant countries to question him. … 
“yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti. 
“According to Kūṭadanta’s praises, if Mister Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.” 
Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: 
And when the night had passed Kūṭadanta had delicious fresh and cooked foods prepared in his own sacrificial enclosure. Then he had the Buddha informed of the time, saying, 
Atha kho kūṭadanto brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then Kūṭadanta served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 

“Idha, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.  “Firstly, Mahāli, with the ending of three fetters a mendicant is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. 
Puna caparaṁ, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. 
Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. 
Puna caparaṁ, mahāli, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. 
Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. 

ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.  They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. 
rajojalladharo, 
They wear dust and dirt. 
vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, 
They eat unnatural things, committed to the practice of eating unnatural foods. 
“Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. 
“Kassapa, someone may practice all those forms of mortification, 
Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. 
But someone might practice all those forms of mortification. 
‘handāhaṁ acelako homi, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti. 
to practice all those forms of mortification. 
Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. 
But someone might practice all those forms of mortification. 
‘ayaṁ acelako hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti. 
to know that someone is practicing all those forms of mortification. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. … 

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,  There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 
Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 

Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā rosikaṁ nhāpitaṁ āmantesi:  And when the night had passed Lohicca had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, 
Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then Lohicca served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 

Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṁ kāye na upalimpati …pe…  He has delicate skin, so delicate that dust and dirt don’t stick to his body. 
Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca. 
From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night. 

Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ:  Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying, 
Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ. 
Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods. 
Nandā, ānanda, bhikkhunī pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā. 
The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world. 
Sudatto, ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati. 
The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering. 
Sujātā, ānanda, upāsikā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. 
The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening. 
Kukkuṭo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. 
The laymen Kakkaṭa, 
subhaddo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. 
and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world. 
Paropaññāsaṁ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. 
Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world. 
Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. 
More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering. 
Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. 
More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening. 
Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: 
And when the night had passed Ambapālī had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying, 
Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then Ambapālī served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands with delicious fresh and cooked foods. 
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: 
And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, 
Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisā”ti. 
And serve the mendicant Saṅgha with the other foods.” 
Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisi. 
Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo. 
For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities. 
puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena. 
It stretched for twelve leagues from east to west, and seven leagues from north to south. 

Puratthimena ca pacchimena ca dvādasayojanāni āyāmena, uttarena ca dakkhiṇena ca sattayojanāni vitthārena.  It stretched for twelve leagues from east to west, and seven leagues from north to south. 
Tassa kho panānanda, maṇiratanassa ābhā samantā yojanaṁ phuṭā ahosi. 
And the radiance of that jewel spread all-round for a league. 
Dhammo, ānanda, pāsādo puratthimena pacchimena ca yojanaṁ āyāmena ahosi. Uttarena dakkhiṇena ca aḍḍhayojanaṁ vitthārena. 
The Palace of Principle stretched for a league from east to west, and half a league from north to south. 
Dhammā, ānanda, pokkharaṇī puratthimena pacchimena ca yojanaṁ āyāmena ahosi, uttarena dakkhiṇena ca aḍḍhayojanaṁ vitthārena. 
The Lotus Pond of Principle stretched for a league from east to west, and half a league from north to south. 
Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa vā manuññaṁ bhojanaṁ bhuttāvissa bhattasammado hoti; evameva kho, ānanda, rañño mahāsudassanassa māraṇantikā vedanā ahosi. 
And the feeling he had close to death was like a householder or their child falling asleep after eating a delectable meal. 

Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.  Over fifty devotees in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world. 
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. 
More than ninety devotees in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering. 
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. 
More than five hundred devotees in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.” 
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. 
 
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. 
 
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti. 
 
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. 
 
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. 
 
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. 
 
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. 
 
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. 
 
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. 
 
Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. 
Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; more than 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening. 

ye na sabbenasabbaṁ sāsanaṁ ājānanti, te pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā honti tattha parinibbāyino anāvattidhammā tasmā lokā.  Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world. 
Ye na sabbenasabbaṁ sāsanaṁ ājānanti, appekacce tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino honti sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. 
Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering. 
Ye na sabbenasabbaṁ sāsanaṁ ājānanti, appekacce tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā honti avinipātadhammā niyatā sambodhiparāyaṇā. 
And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening. 

bhojanaṁva jighacchato;  or food to ease the hunger pain, 
Te kāmasaṁyojanabandhanāni, 
The fetters and bonds of sensual pleasures— 
“Kiṁsaṁyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: 
“Dear sir, what fetters bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures— 
“Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: 
“Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures— 

Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.  It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. 
Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 
They understand the ear, sounds, and the fetter … 
Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 
They understand the nose, smells, and the fetter … 
Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 
They understand the tongue, tastes, and the fetter … 
Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 
They understand the body, touches, and the fetter … 
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 
They understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. 

Yojanasataṁ kho, rājañña, manussagandho deve ubbādhati.  The smell of humans reaches the gods even a hundred leagues away. 
Tasmiṁ kho pana dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, dhorakāni ca vatthāni guḷavālakāni. 
At that offering such food as rough gruel with pickles was given, and rough clothes with knotted fringes. 
“Bhoto kho dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, yaṁ bhavaṁ pādāpi na iccheyya samphusituṁ, kuto bhuñjituṁ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṁ pādāpi na iccheyya samphusituṁ, kuto paridahituṁ. 
“At your offering such food as rough gruel with pickles was given, which you wouldn’t even want to touch with your foot, much less eat. And also rough clothes with knotted fringes, which you also wouldn’t want to touch with your foot, much less wear. 
“Tena hi tvaṁ, tāta uttara, yādisāhaṁ bhojanaṁ bhuñjāmi, tādisaṁ bhojanaṁ paṭṭhapehi. 
“Well then, dear Uttara, set up an offering with the same kind of food that I eat, 
“Evaṁ, bho”ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṁ bhojanaṁ pāyāsi rājañño bhuñjati, tādisaṁ bhojanaṁ paṭṭhapesi. 
“Yes, sir,” replied Uttara, and did so. 

ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti, sattāhikampi āhāraṁ āhāreti, iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.  They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. 
rajojalladharo, 
They wear dust and dirt. 
vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, 
They eat unnatural things, committed to the practice of eating unnatural foods. 
Puna caparaṁ, nigrodha, tapassī bhojanesu vodāsaṁ āpajjati: 
Furthermore, a mortifier becomes fussy about food, saying, 
Puna caparaṁ, nigrodha, tapassī bhojanesu na vodāsaṁ āpajjati: 
Furthermore, a mortifier doesn’t become fussy about food, saying, 

‘Tena hi tvaṁ, tāta, dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ mānento dhammaṁ pūjento dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahassu antojanasmiṁ balakāyasmiṁ khattiyesu anuyantesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu.  ‘Well then, my dear, relying only on principle—honoring, respecting, and venerating principle, having principle as your flag, banner, and authority—provide just protection and security for your court, troops, aristocrats, vassals, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. 
Dasavassāyukesu, bhikkhave, manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati. 
The best kind of food will be finger millet, 
aggaṁ bhojanānaṁ → aggabhojanaṁ (sya-all) 
Seyyathāpi, bhikkhave, etarahi sālimaṁsodano aggaṁ bhojanānaṁ; 
just as fine rice with meat is the best kind of food today. 
evameva kho, bhikkhave, dasavassāyukesu manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati. 
 

Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena.  Because any mendicant from these four classes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is said to be foremost by virtue of principle, not against principle. 
Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena. 
Any mendicant from these four classes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is said to be the foremost by virtue of principle, not against principle. 

Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṁ nijigīsanako, indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca.  It’s when someone is honest and faithful. They don’t use deceit, flattery, hinting, or belittling, and they don’t use material things to chase after other material things. They guard the sense doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They’re not greedy for sensual pleasures. They are mindful and alert. 
‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. 
‘By practicing as instructed this individual will, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ 
‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. 
‘By practicing as instructed this individual will, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner. They will come back to this world once only, then make an end of suffering.’ 
‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. 
‘By practicing as instructed this individual will, with the ending of the five lower fetters, be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’ 
‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. 
‘With the ending of three fetters this individual will become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ 
‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. 
‘With the ending of three fetters, and the weakening of greed, hate, and delusion, this individual will become a once-returner. They will come back to this world once only, then make an end of suffering.’ 
‘ayaṁ puggalo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. 
‘With the ending of the five lower fetters, this individual will be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’ 

Idhāvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.  Firstly, with the ending of three fetters a mendicant becomes a stream-enterer, not liable to be reborn in the underworld, bound for awakening. 
Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. 
Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—becomes a once-returner. They come back to this world once only, then make an end of suffering. 
Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. 
Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. 
Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ. 
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in nine respects. 
Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti. 
A mendicant who is perfected can’t transgress in these nine respects.’ 

sukhumacchavi hoti, sukhumattā chaviyā rajojallaṁ kāye na upalimpati …  He has delicate skin, so delicate that dust and dirt don’t stick to his body. 
dātā ahosi paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. 
He was a donor of delicious and tasty cooked and fresh foods, and drinks that were sweet and succulent. 
Lābhī hoti paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. 
He gets delicious and tasty cooked and fresh foods, and drinks that are sweet and succulent. 
Lābhī hoti paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. 
He gets delicious and tasty cooked and fresh foods, and drinks that are sweet and succulent. 
Sukhumacchavi hoti, sukhumattā chaviyā rajojallaṁ kāye na upalimpati. 
he has delicate skin, so delicate that dust and dirt don’t stick to his body. 
Samojasā rasaharaṇī susaṇṭhitā, 
With taste receptors prominent and evenly spreading nutrition, 
Samojasā → pāmuñjasā (sya-all); sampajjasā (pts1ed); sāmañca sā (mr) 

dvīhi kammaṁ payojaye;  Two parts invest in work. 

tato bhuñjanti bhojanaṁ.  they enjoy eating that food. 
Ojasi tejasi tatojasī, 
Ojasi, Tejasi, Tatojasi, 
tato bhuñjanti bhojanaṁ. 
 
Ojasi tejasi tatojasī, 
 

Indriyesu aguttadvāratā ca bhojane amattaññutā ca.  Not guarding the sense doors and eating too much. 
Indriyesu guttadvāratā ca bhojane mattaññutā ca. 
Guarding the sense doors and moderation in eating. 
Tīṇi saṁyojanāni— 
Three fetters: 
Pañca orambhāgiyāni saṁyojanāni— 
Five lower fetters: 
Pañca uddhambhāgiyāni saṁyojanāni— 
Five higher fetters: 
Satta saṁyojanāni— 
Seven fetters: 
anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ. 
attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. 
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. 
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti. 
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’ 
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. 
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti. 
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ 
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. 
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… 
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’ 
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. 
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… 
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’ 

Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.  Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. 
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti …pe… 
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’… 
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. 
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti. 
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’… 
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. 
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… 
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’… 
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. 
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. 
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’… 

Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;  A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth. 
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti; 
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth. 
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; 
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth. 
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; 
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth. 

Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ.  This is called a misconception, the thicket of views, the desert of views, the twist of views, the dodge of views, the fetter of views. 
Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; 
An unlearned ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. 
Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti— 
And as they do so, they give up three fetters: 
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.” 

Evameva kho, āvuso, ye te 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 muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṁ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṁ maññe aññāya tacchati.  In the same way, 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. Venerable Sāriputta planes their faults with this exposition of the teaching as if he knows my heart with his heart! 
Ye pana te 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 upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca: 
But 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. Hearing this exposition of the teaching from Venerable Sāriputta, they drink it up and devour it, as it were. And in speech and thought they say: 
evameva kho, āvuso, ye te 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 upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca: 
In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say: 

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno assaṁ avinipātadhammo niyato sambodhiparāyaṇo’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ.  A mendicant might wish: ‘May I, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ So let them fulfill their precepts … 
Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī assaṁ sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ kareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. 
A mendicant might wish: ‘May I, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner, coming back to this world once only, then making an end of suffering.’ So let them fulfill their precepts … 
Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko assaṁ tattha parinibbāyī anāvattidhammo tasmā lokā’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. 
A mendicant might wish: ‘May I, with the ending of the five lower fetters, be reborn spontaneously and become extinguished there, not liable to return from that world.’ So let them fulfill their precepts … 

Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.  It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. 
Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 
They understand the ear, sounds, and the fetter … 
Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 
They understand the nose, smells, and the fetter … 
Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 
They understand the tongue, tastes, and the fetter … 
Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 
They understand the body, touches, and the fetter … 
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 
They understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. 

ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe… sattāhikampi āhāraṁ āhāremi; iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.  I ate once a day, once every second day, up to once a week, and so on, even up to once a fortnight. I lived committed to the practice of eating food at set intervals. 
nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. 
The dust and dirt built up on my body over many years until it started flaking off. 
Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. 
It’s like the trunk of a pale-moon ebony tree, which builds up bark over many years until it starts flaking off. 
‘aho vatāhaṁ imaṁ rajojallaṁ pāṇinā parimajjeyyaṁ, aññe vā pana me imaṁ rajojallaṁ pāṇinā parimajjeyyun’ti. 
‘Oh, this dust and dirt must be rubbed off by my hand or another’s.’ 
Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti. 
Such was my eating of most unnatural things. 

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.” 

ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi.  ‘I eat my food in one sitting per day. 
Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. 
Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. 
Etha tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha. 
You too should eat your food in one sitting per day. 
Ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. 
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ 
So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṁ suvisodhitaṁ visodheyya. 
They’d cut down the crooked sal saplings that were robbing the sap, and throw them out. They’d clean up the interior of the grove, 
ojāpaharaṇiyo → ojasāraṇiyo (sya-all); ojaharaṇiyo (mr) | chetvā → tacchetvā (bj, sya-all, pts1ed) 

Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni.  It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future. 
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 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 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 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. … 

‘imaṁ me nivāpaṁ nivuttaṁ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjissanti, mattā samānā pamādaṁ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṁ nivāpe’ti.  ‘When these deer encroach on where I sow the seed, they’ll recklessly enjoy eating it. They’ll become indulgent, then they’ll become negligent, and then I’ll be able to do what I want with them on account of this seed.’ 
Tatra, bhikkhave, paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu, te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. 
And indeed, the first herd of deer encroached on where the sower sowed the seed and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then the sower was able to do what he wanted with them on account of that seed. 
‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu. 
‘The first herd of deer became indulgent … 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. 
 
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. 
Why don’t we refrain from eating the seed altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there.’ 
Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. 
And that’s just what they did. 
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. 
Encroaching, they recklessly enjoyed eating it … 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. 
 
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti. 
 
Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. 
 
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. 
 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. 
 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti. 
Then we can encroach and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do what he wants with us on account of that seed.’ 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. 
 
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti. 
 
Te sabbaso nivāpabhojanā paṭiviramiṁsu …pe… 
 
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. 
 
Te sabbaso nivāpabhojanā paṭiviramiṁsu …pe… 
 
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe”ti. 
 
Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. 
 
Yannūna mayaṁ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti. 
Why don’t we set up our lair somewhere the sower and his helpers can’t go? Then we can intrude on where the sower has sown the seed and enjoy eating it without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do with us what he wants on account of that seed.’ 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. 
 
Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu. 
Now, the first group of ascetics and brahmins encroached on where the seed and the worldly pleasures of the flesh were sown by Māra and recklessly enjoyed eating it. 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
They became indulgent, then they became negligent, and then Māra was able to do what he wanted with them on account of that seed and the worldly pleasures of the flesh. 
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu. 
‘The first group of ascetics and brahmins became indulgent … 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. 
Why don’t we refrain from eating the seed and the worldly pleasures of the flesh altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there.’ 
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti. 
 
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. 
And that’s just what they did. 
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. 
Intruding on that place, they recklessly enjoyed eating them … 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti. 
 
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu. 
 
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. 
 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmise’ti. 
Why don’t we set up our lair close by where Māra has sown the seed and those worldly pleasures of the flesh? Then we can encroach on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’ 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu. 
 
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. 
 
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu …pe…. 
 
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. 
 
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu …pe…. 
 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti. 
 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu. 
 
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu. 
 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti. 
Then we can encroach on where Māra has sown the seed and those worldly pleasures of the flesh, and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’ 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 

ekabhattiko hoti rattūparato, virato vikālabhojanā,  They eat in one part of the day, abstaining from eating at night and at the wrong time. 

Hoti kho so, āvuso, samayo yaṁ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti.  There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven hundred leagues. 

“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti.  “In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin. 
So āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ paṭisāmeti, bhattaggaṁ sammajjati. 
Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. 
Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. 
If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. 

evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṅgatā.  are the mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Having breasted Māra’s stream, they have safely crossed over to the far shore. 
evameva kho, bhikkhave, ye te bhikkhū pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. 
are the mendicants who, with the ending of the five lower fetters, are reborn spontaneously. They’re extinguished there, and are not liable to return from that world. They too, having breasted Māra’s stream, will safely cross over to the far shore. 
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. 
are the mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. They too, having breasted Māra’s stream, will safely cross over to the far shore. 
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. 
are the mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening. They too, having breasted Māra’s stream, will safely cross over to the far shore. 

“Kittāvatā pana, bho gotama, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti?  “But how do you define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment?” 
Ettāvatā kho, aggivessana, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto. 
That’s how to define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment. 
Atha kho nigaṇṭhaputto sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: 
And Saccaka had delicious fresh and cooked foods prepared in his own park. Then he had the Buddha informed of the time, saying, 
Atha kho saccako nigaṇṭhaputto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then Saccaka served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 

Ekāhikampi āhāraṁ āhārenti, dvīhikampi āhāraṁ āhārenti …pe… sattāhikampi āhāraṁ āhārenti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.  They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.” 
Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. 
Sometimes they eat luxury fresh and cooked foods and drink a variety of luxury beverages. 
Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. 
If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’ 
‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. 
‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’ 

ekabhattiko hoti rattūparato, virato vikālabhojanā.  They eat in one part of the day, abstaining from eating at night and food at the wrong time. 

‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṁ āharissāma,  You should train yourselves like this: ‘We will not eat too much. We will only eat after reflecting rationally on our food. 
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; 
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, and we don’t eat too much. 
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā; 
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, and we are dedicated to wakefulness. 
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, satisampajaññena samannāgatā; 
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, we are dedicated to wakefulness, and we have mindfulness and situational awareness. 

Nāhaṁ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṁ vadāmi.  You don’t deserve the label ‘dust and dirt wearer’ just because you’re caked in dust and dirt. 
rajojallikassa ce, bhikkhave …pe… 
wearing dust and dirt … 

“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—  “It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever they land. 

Ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.  They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. 

Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā.  For in this mendicant Saṅgha there are perfected mendicants, 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. 
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ aḍḍhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati. 
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. 
ekabhattiko hoti rattūparato virato vikālabhojanā; 
They eat in one part of the day, abstaining from eating at night and food at the wrong time. 

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṁ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, 
Then the householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with delicious fresh and cooked foods. 

“idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  “Mahānāma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. 
Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? 
And how does a noble disciple eat in moderation? 
Evaṁ kho, mahānāma, ariyasāvako bhojane mattaññū hoti. 
That’s how a noble disciple eats in moderation. 
Yato kho, mahānāma, ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. 
When a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven good qualities, and they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke. 
Evameva kho, mahānāma, yato ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. 
In the same way, when a noble disciple is practicing all these things they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke. 
yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṁ; 
moderation in eating, 

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.  ‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures. 
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto. 
And killing living creatures is itself a fetter and a hindrance. 
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. 
 
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ adinnādānaṁ. 
 
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. 
 
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ musāvādo. 
 
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. 
 
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pisuṇā vācā. 
 
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. 
 
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ giddhilobho. 
 
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. 
 
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ nindāroso. 
 
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. 
 
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ kodhūpāyāso. 
 
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. 
‘I am practicing to give up and cut off the fetters that might cause me to be arrogant. 
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno. 
And arrogance is itself a fetter and a hindrance. 
Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; 
Sir, I used to think that the wanderers following other religions were thoroughbreds, and I fed them and treated them accordingly, but they were not actually thoroughbreds. 
bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; 
I thought that the mendicants were not thoroughbreds, and I fed them and treated them accordingly, but they actually were thoroughbreds. 
idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. 
But now I shall understand that the wanderers following other religions are not actually thoroughbreds, and I will feed them and treat them accordingly. 
Bhikkhū pana mayaṁ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṁ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. 
And I shall understand that the mendicants actually are thoroughbreds, and I will feed them and treat them accordingly. 

Khīṇasaṁyojanassa muttassa;  he’s ended the fetters and is liberated; 

“ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati.  “Sir, this naked ascetic Seniya the dog votary does a hard thing: he eats food placed on the ground. 
“ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. 
“Sir, this naked ascetic Seniya does a hard thing: he eats food placed on the ground. 

Atha kho abhayo rājakumāro bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.  Then Abhaya served and satisfied the Buddha with his own hands with delicious fresh and cooked foods. 

“dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti?  “Mendicants, do you remember the five lower fetters taught by me?” 
“ahaṁ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti. 
“Sir, I remember them.” 
“Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? 
“But how do you remember them?” 
“Sakkāyadiṭṭhiṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; 
“I remember the lower fetters taught by the Buddha as follows: substantialist view, 
vicikicchaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; 
doubt, 
sīlabbataparāmāsaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; 
misapprehension of precepts and observances, 
kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; 
sensual desire, 
byāpādaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi. 
and ill will. 
Evaṁ kho ahaṁ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti. 
That’s how I remember the five lower fetters taught by the Buddha.” 
“Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi? 
“Who on earth do you remember being taught the five lower fetters in that way? 
yaṁ bhagavā pañcorambhāgiyāni saṁyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. 
May the Buddha teach the five lower fetters. The mendicants will listen and remember it.” 
Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. 
That substantialist view is entrenched in them, not eliminated: it is a lower fetter. 
Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. 
That doubt is entrenched in them, not eliminated: it is a lower fetter. 
Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. 
That misapprehension of precepts and observances is entrenched in them, not eliminated: it is a lower fetter. 
Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. 
That sensual desire is entrenched in them, not eliminated: it is a lower fetter. 
Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. 
That ill will is entrenched in them, not eliminated: it is a lower fetter. 
Yo, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. 
There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice. 
evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. 
In the same way, there is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice. 
Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. 
But it is possible to know and see and give up the five lower fetters by relying on that path and that practice. 
evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. 
In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice. 
Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya? 
And what, Ānanda, is the path and the practice for giving up the five lower fetters? 
no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. 
This is the path and the practice for giving up the five lower fetters. 
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. 
This too is the path and the practice for giving up the five lower fetters. 
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. 
This too is the path and the practice for giving up the five lower fetters. 
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. 
This too is the path and the practice for giving up the five lower fetters. 
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāyā”ti. 
This too is the path and the practice for giving up the five lower fetters.” 
“Eso ce, bhante, maggo esā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti? 
“Sir, if this is the path and the practice for giving up the five lower fetters, how come some mendicants here are released in heart while others are released by wisdom?” 

“Ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi;  “Mendicants, I eat my food in one sitting per day. 
ekāsanabhojanaṁ kho, ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. 
Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. 
Etha, tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha; 
You too should eat your food in one sitting per day. 
ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. 
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” 
“ahaṁ kho, bhante, na ussahāmi ekāsanabhojanaṁ bhuñjituṁ; 
“Sir, I’m not going to try to eat my food in one sitting per day. 
ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti. 
For when eating once a day I might feel remorse and regret.” 

‘iṅgha tumhe, bhikkhave, etaṁ divāvikālabhojanaṁ pajahathā’ti.  ‘Please, mendicants, give up that meal at the wrong time of day.’ 
‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. 
‘But these faithful householders give us delicious fresh and cooked foods at the wrong time of day. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’ 
Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ divāvikālabhojanaṁ pajahimhā. 
But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of day. 
‘iṅgha tumhe, bhikkhave, etaṁ rattiṁvikālabhojanaṁ pajahathā’ti. 
‘Please, mendicants, give up that meal at the wrong time of night.’ 
Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ rattiṁvikālabhojanaṁ pajahimhā. 
But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of night. 
So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. 
He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal. 
so ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. 
He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal. 
Passasi no tvaṁ, udāyi, taṁ saṁyojanaṁ aṇuṁ vā thūlaṁ vā yassāhaṁ no pahānaṁ vadāmī”ti? 
Do you see any fetter, large or small, that I don’t recommend giving up?” 

Yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tatthapime mukhāvaraṇaṁ maññe karontī’ti.  And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these guys imagine they can gag our mouths!’ 

pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti.  with the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ 
tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. 
with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ 
tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. 
with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ 
pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. 
with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ 
tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. 
with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ 
tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. 
with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ 
pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. 
with the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ 
tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. 
with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ 
tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. 
with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ 
pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. 
with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ 
tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. 
with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ 
tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. 
with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ 

Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṁ.  A wilderness monk should eat in moderation. 
Sace, āvuso, āraññiko bhikkhu bhojane amattaññū hoti, tassa bhavanti vattāro. 
If he doesn’t, there’ll be some who say: 
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti— 
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he eats too much?’ 
Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṁ. 
That’s why a wilderness monk should eat in moderation. 

“ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi.  “Mendicants, I abstain from eating at night. 
rattibhojanā → rattibhojanaṁ (mr) 
Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. 
Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. 
Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. 
You too should abstain from eating at night. 
Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. 
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” 
“bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. 
“Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha. 
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. 
Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. 
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. 
You too should abstain from eating at night. 
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. 
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” 
‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; 
 
aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. 
 
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. 
 
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. 
 
‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. 
‘Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha. 
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. 
Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. 
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. 
You too should abstain from eating at night. 
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. 
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ 
Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. 
I say that mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having 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 become rightly freed through enlightenment. 
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ. 
For a faithful disciple who is practicing to fathom the Teacher’s instructions, the Teacher’s instructions are nourishing and nutritious. 

“atthi nu kho, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti?  “Mister Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up?” 
“Natthi kho, vaccha, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti. 
“No, Vaccha.” 
“Atthi pana, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā saggūpago”ti? 
“But are there any laypeople who, without giving up the fetter of lay life, go to heaven when the body breaks up?” 
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṁyojanaṁ appahāya kāyassa bhedā saggūpagā”ti. 
“There’s not just one hundred laypeople, Vaccha, or two or three or four or five hundred, but many more than that who, without giving up the fetter of lay life, go to heaven when the body breaks up.” 

“‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.  “Each of these ten convictions is the thicket of views, the desert of views, the twist of views, the dodge of views, the fetter of views. They’re beset with suffering, distress, anguish, and fever. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. 
 

Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, so hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.  When a mendicant has given up craving so it is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future, that mendicant is perfected. They’ve ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment.” 
Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti? 
is there even a single layman disciple of Mister Gotama—white-clothed and celibate—who, with the ending of the five lower fetters, is reborn spontaneously, to be extinguished there, not liable to return from that world?” 
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā”ti. 
“There are not just one hundred such celibate laymen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” 
Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā”ti? 
is there even a single laywoman disciple of Mister Gotama—white-clothed and celibate—who, with the ending of the five lower fetters, is reborn spontaneously, to be extinguished there, not liable to return from that world?” 
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā”ti. 
“There are not just one hundred such celibate laywomen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” 

“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto paribhuñjeyya so kāme”ti?  “But Mister Ānanda, when a mendicant is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—could they still enjoy sensual pleasures?” 
“Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so pañcaṭṭhānāni ajjhācarituṁ. 
“Sandaka, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects. 
Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti. 
A mendicant who is perfected can’t transgress in these five respects.” 
“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitaṁ: 
“But Mister Ānanda, when a mendicant is perfected, would the knowledge and vision that their defilements are ended be constantly and continually present to them, while walking, standing, sleeping, and waking?” 
“Evameva kho, sandaka, yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ na paccupaṭṭhitaṁ: 
“In the same way, when a mendicant is perfected, the knowledge and vision that their defilements are ended is not constantly and continually present to them, while walking, standing, sleeping, and waking. 

Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā te kho etaṁ jāneyyuṁ—  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. They can understand 

Atha kho, ānanda, kikī kāsirājā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā paṇḍupuṭakassa sālino vigatakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, kassapassa bhagavato arahato sammāsambuddhassa kālaṁ ārocāpesi:  And when the night had passed, King Kikī had delicious fresh and cooked foods prepared in his own home—soft saffron rice with the dark grains picked out, served with many soups and sauces. Then he had the Buddha informed of the time, saying, 
Atha kho, ānanda, kikī kāsirājā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then King Kikī served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 
Ghaṭikāro kho, mahārāja, kumbhakāro pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. 
And since he has ended the five lower fetters, Ghaṭīkāra will be reborn spontaneously and will become extinguished there, not liable to return from that world. 

Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṁ ārocesi:  And when the night had passed Raṭṭhapāla’s father had delicious fresh and cooked foods prepared in his own home, and announced the time to the Venerable Raṭṭhapāla, saying, 
“sace, gahapati, bhojanaṁ dātabbaṁ, detha; 
“If there is food to be given, householder, please give it. 
Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then Raṭṭhapāla’s father served and satisfied Venerable Raṭṭhapāla with his own hands with delicious fresh and cooked foods. 
Atha kho rājā korabyo “yaṁ tattha khādanīyaṁ bhojanīyaṁ paṭiyattaṁ taṁ sabbaṁ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṁ raṭṭhapālaṁ dassanāya. 
And then King Koravya said, “Give away the fresh and cooked foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Thullakoṭṭhika to see Raṭṭhapāla. 

“Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ.  “Mister Kaccāna, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. 
Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ vīsatiyā yojanesu, tiṁsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. 
 
Yojanasate cepi mayaṁ bho kaccāna, suṇeyyāma taṁ bhagavantaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. 
 

Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi:  And when the night had passed Prince Bodhi had delicious fresh and cooked foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta, 
Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then Prince Bodhi served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 
Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. 
If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’ 
‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ. Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. 
‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’ 

aṇaṇo bhuñjāmi bhojanaṁ.  so I enjoy my food free of debt.