Āmisātitheyyañca dhammātitheyyañca.  Serving guests with things of the flesh and serving guests with the teaching. 

mahācorenekādasāti.  " 
mahācorenekādasāti → mahācorenekārasāti (sya-all); mahācorena te dasāti (mr) 

Paṭicchannaṁ lekhena te dasāti. 

pubbaṇhena ca te dasāti.  " 

Vesārajjaṁ taṇhāyogena te dasāti. 

bhattuddesena te dasāti. 

Ujjayo udāyinā te dasāti. 

Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsāti.  These are the four corrections of perception, mind, and view. 

Upakkilesena te dasāti.  " 

Ime kho, gahapatayo, cattāro saṁvāsāti.  These are the four ways of living together. 

Ime kho, bhikkhave, cattāro saṁvāsāti.  These are the four ways of living together.” … 

diṭṭhi khandhena te dasāti. 

āsīvisena te dasāti. 

iti kāyasucaritaṁ iti kāyasucaritassa vipāko, iti vacīsucaritaṁ iti vacīsucaritassa vipāko, iti manosucaritaṁ iti manosucaritassa vipāko, iti devā, iti manussāti.  ‘This is good conduct by way of body, speech, and mind. This is the result of good conduct by way of body, speech, and mind. This is life as a god. This is life as a human.’ 

honti sārena te dasāti.  " 

Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.  His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces. 

‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṁsāya samannāgatā, alaṁ kātuṁ alaṁ saṁvidhātun’ti.  ‘We will be deft and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’ 
‘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.’ 

Ime kho, bhikkhave, pañca dāne ānisaṁsāti.  These are the five benefits of giving. 

puttasālehi te dasāti. 

imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassāti.  A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life. 

sīho ca kakudho dasāti.  " 

Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti.  And their children, wives, bondservants, servants, and workers want to listen. They actively listen and try to understand. 

Namo tassa bhagavato arahato sammāsambuddhassāti.  Homage to that Blessed One, the perfected one, the fully awakened Buddha! 

Paṭinissaggo ime dasāti.   

mahānāmena te dasāti. 

Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti?  If you would all listen, Ānanda, I will analyze the Realized One’s knowledges of the faculties of persons.” 
vibhajissāmī”ti → vibhajantassāti (bj, sya-all, pts1ed) 

sīhanādoti te dasāti. 

Bhavā taṇhāyekā dasāti.  " 

Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṁ vuccati, brāhmaṇa, gahapataggi.  Your children, partners, bondservants, servants, and workers are called a householder’s fire. 

nandamātena te dasāti.  " 

Mettā bhariyā kodhekādasāti. 

samathenaṭṭhame dasāti. 

anuruddhena te dasāti. 

Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ.  She’s deft and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work. 
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. 

Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ.  She’s deft and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work. 
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. 

Idha, visākhe, mātugāmo ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ.  It’s when she’s deft and tireless in doing domestic duties for her husband, such as knitting and sewing. She understands how to go about things in order to complete and organize the work. 
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. 

Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā …pe… anuttaraṁ puññakkhettaṁ lokassāti.  These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. 

Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā …pe… anuttaraṁ puññakkhettaṁ lokassāti.  These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. 

‘Vimutto’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassāti.  and ‘Freed’ are terms for the Realized One, the perfected one, the fully awakened Buddha. 

Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti.  And their children, wives, bondservants, servants, and workers don’t want to listen to them. They don’t actively listen or try to understand. 
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti. 
And their children, wives, bondservants, servants, and workers want to listen. They actively listen and try to understand. 

Dve nāthā dve ariyāvāsāti. 

imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.  A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life. 

Kiṁ nvajja brāhmaṇakulassā”ti?  What’s going on today with the brahmin clan?” 
nvajja → kiṁ nu ajja (sya-all); kiṁ nu kho ajja (pts1ed); kiṁ nu khvajja (mr) | brāhmaṇakulassā”ti → brāhmaṇa brahmakusalassāti (mr) 
“Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti. 
“Mister Gotama, today is the ceremony of descent for the brahmin clan.” 
brāhmaṇakulassā”ti → brahmakusalassāti (mr) 

1. Pokkharasātivatthu  1. The Section on Pokkharasāti 
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. 
Now at that time the brahmin Pokkharasāti was living in Ukkaṭṭhā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. 
pokkharasāti → pokkharasātī (bj); pokkharasādi (pts1ed) 
Assosi kho brāhmaṇo pokkharasāti: 
Pokkharasāti heard: 
Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane: 
Now at that time Pokkharasāti had a student named Ambaṭṭha as his resident pupil. He was one who recited and remembered the hymns, and had mastered in the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. He had been authorized as a master in his own tutor’s scriptural heritage of the three Vedas with the words: 
Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi: 
Then Pokkharasāti addressed Ambaṭṭha, 
“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi. 
“Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasāti, keeping him to his right. He mounted a chariot drawn by mares and, together with several young students, set out for the forest near Icchānaṅgala. 
“ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. 
“This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasāti. 
“Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ. 
“This one time, Mister Gotama, I went to Kapilavatthu on some business for my tutor, the brahmin Pokkharasāti. 
Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā: 
But you have been told this by your tutor, the brahmin Pokkharasāti: 
Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa. 
See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you. 
Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṁ bhuñjati. 
Pokkharasāti lives off an endowment provided by King Pasenadi of Kosala. 
Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa. 
See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you. 
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṁ sake ārāme nisinno hoti ambaṭṭhaṁyeva māṇavaṁ paṭimānento. 
Now at that time the brahmin Pokkharasāti had come out from Ukkaṭṭhā together with a large group of brahmins and was sitting in his own park just waiting for Ambaṭṭha. 
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṁ pokkharasātiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ambaṭṭhaṁ māṇavaṁ brāhmaṇo pokkharasāti etadavoca: 
He went by carriage as far as the terrain allowed, then descended and approached the brahmin Pokkharasāti on foot. He bowed and sat down to one side, and Pokkharasāti said to him: 
Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi. 
Then Ambaṭṭha informed Pokkharasāti of all they had discussed. 
Evaṁ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ etadavoca: 
Then Pokkharasāti said to Ambaṭṭha, 
8. Pokkharasātibuddhūpasaṅkamana 
8. Pokkharasāti Visits the Buddha 
Atha kho te brāhmaṇā brāhmaṇaṁ pokkharasātiṁ etadavocuṁ: 
Then those brahmins said to Pokkharasāti, 
Svedāni bhavaṁ pokkharasāti samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. 
You can visit him tomorrow.” 
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. 
Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: 
He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. He went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, 
Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi. 
Then the Buddha informed Pokkharasāti of all they had discussed. 
Evaṁ vutte, brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: 
Then Pokkharasāti said to the Buddha, 
Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. 
Then Pokkharasāti scrutinized the Buddha’s body for the thirty-two marks of a great man. 
Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. 
He saw all of them except for two, 
“passati kho me ayaṁ brāhmaṇo pokkharasāti dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. 
“Pokkharasāti sees all the marks except for two, 
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ. 
Then the Buddha used his psychic power to will that Pokkharasāti would see his private parts covered in a foreskin. 
Atha kho brāhmaṇassa pokkharasātissa etadahosi: 
Pokkharasāti thought, 
Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṁ viditvā bhagavato kālaṁ ārocesi: 
Then, knowing that the Buddha had consented, Pokkharasāti announced the time to him, 
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Pokkharasāti together with the mendicant Saṅgha, where he sat on the seat spread out. 
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. 
Atha kho brāhmaṇo pokkharasāti bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. 
When the Buddha had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side. 
Ekamantaṁ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— 
Then the Buddha taught him step by step, with 
Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— 
And when the Buddha knew that Pokkharasāti’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 
evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: 
in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Pokkharasāti: 
9. Pokkharasātiupāsakattapaṭivedanā 
9. Pokkharasāti Declares Himself a Lay Follower 
Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: 
Then Pokkharasāti saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, 
Yathā ca bhavaṁ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṁ gotamo pokkharasātikulaṁ upasaṅkamatu. 
Just as Mister Gotama visits other devoted families in Ukkaṭṭhā, may he visit mine. 

Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…  and the brahmin Pokkharasāti. … 
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe… 
The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … 
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… 
and the brahmin Pokkharasāti. 

Bhavañhi kūṭadanto brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…  and the brahmin Pokkharasāti. … 
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe… 
The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … 
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… 
and the brahmin Pokkharasāti. 
Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. 
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. 
Yepi nesaṁ ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. 
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. 

caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.  the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others. 
“ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā”ti. 
“This is the only straight path, the direct route that delivers one who practices it to the company of Divinity; namely, that explained by the brahmin Pokkharasāti.” 
‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti. 
 
‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti. 
the straight path is that explained by Pokkharasāti, 
Lohiccatevijjā terasāti. 
" 

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. 
Sātirekāni → dasātirekāni (sya-all, km) 
kammārassāti me sutaṁ; 
the meal of Cunda the smith, 
Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assāti. 
Were these mendicants to practice well, the world would not be empty of perfected ones. 

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.” 
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti. 
 
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. 
 
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. 

suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassāti.  “The Saṅgha of the Buddha’s disciples is practicing the way that’s good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.” 

Idamettha apakaḍḍheyya, evaṁ taṁ parisuddhataraṁ assāti, iti hetaṁ na passati.  One does not see this: anything that, were it to be removed, would make it purer. 
Idamettha upakaḍḍheyya, evaṁ taṁ paripūraṁ assāti, iti hetaṁ na passati. 
One does not see this: anything that, were it to be added, would make it more complete. 

Nippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā.  This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’ 

Tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassāti ayametassa attho”ti.  This is the meaning of: ‘Leave the mighty serpent! Do not disturb the mighty serpent! Worship the mighty serpent.’” 

Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ.  ‘Sower’s helpers’ is a term for Māra’s assembly. 

namo tassa bhagavato arahato sammāsambuddhassāti.  Homage to that Blessed One, the perfected one, the fully awakened Buddha! 
Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. 
Because in an elephant wood there are dwarf cow elephants with big footprints, and this footprint might be one of theirs. 
Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. 
Because in an elephant wood there are tall lofty cow elephants with big footprints, and this footprint might be one of theirs. 
Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. 
Because in an elephant wood there are tall matriarch cow elephants with big footprints, and this footprint might be one of theirs. 

Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:  Now at that time a mendicant called Sāti, the fisherman’s son, had the following harmful misconception: 
“sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 
 
Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ: 
They went up to Sāti and said to him, 
“saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 
“Is it really true, Reverend Sāti, that you have such a harmful misconception: 
Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: 
Then, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him, 
“mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. 
“Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. 
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. 
In many ways the Buddha has said that consciousness is dependently originated, since without a cause, consciousness does not come to be.” 
Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: 
But even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on it. 
Yato kho te bhikkhū nāsakkhiṁsu sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: 
When they weren’t able to dissuade Sāti from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened. 
“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 
 
Assumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 
 
Atha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha: 
 
‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 
 
Evaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca: 
 
Atha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: 
 
‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. 
 
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. 
 
Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati: 
 
Yato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti. 
 
“ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi: 
“Please, monk, in my name tell the mendicant Sāti that 
‘satthā taṁ, āvuso sāti, āmantetī’”ti. 
the teacher summons him.” 
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: 
“Yes, sir,” that monk replied. He went to Sāti and said to him, 
“satthā taṁ, āvuso sāti, āmantetī”ti. 
“Reverend Sāti, the teacher summons you.” 
“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca: 
“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, 
“saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 
“Is it really true, Sāti, that you have such a harmful misconception: 
“Katamaṁ taṁ, sāti, viññāṇan”ti? 
“Sāti, what is that consciousness?” 
api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti? 
Has this mendicant Sāti kindled even a spark of ardor in this teaching and training?” 
Evaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. 
When this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. 
Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: 
Knowing this, the Buddha said, 
“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti? 
“Mendicants, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and creates much wickedness?” 
Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati. 
But still this Sāti misrepresents me by his wrong grasp, harms himself, and creates much wickedness. 
Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti. 
Mendicants, you should memorize this brief statement on freedom through the ending of craving. But the mendicant Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.” 

Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti.  But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another. 
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. 
His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. 

‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.  It’s not true that if there were the view ‘the cosmos is eternal’ there would be the living of the spiritual life. 
‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. 
It’s not true that if there were the view ‘the cosmos is not eternal’ there would be the living of the spiritual life. 
‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. 
It’s not true that if there were the view ‘the cosmos is finite’ … 
‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. 
‘the cosmos is infinite’ … 
‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. 
‘the soul and the body are the same thing’ … 
‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. 
‘the soul and the body are different things’ … 
‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. 
‘a realized one still exists after death’ … 
‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. 
‘A realized one no longer exists after death’ … 
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. 
‘a realized one both still exists and no longer exists after death’ … 
‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. 
‘a realized one neither still exists nor no longer exists after death’ there would be the living of the spiritual life. 

Varaṁ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṁ yaṁ rattandhakāratimisāyaṁ kucchihetu piṇḍāya carasī’ti.  Better to have your belly sliced open with a sharp meat cleaver than to wander for alms in the dark of night for the sake of your belly!’ 
na tveva varaṁ yaṁ → na tveva yā (bj, pts1ed); na tveva yaṁ (sya-all) | carasī’ti → carasāti (si, pts1ed) 

Tatra sudaṁ, ānanda, nimi rājā dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassāti.  And there King Nimi justly treated his people, and observed the sabbath. 

Namo tassa bhagavato arahato sammāsambuddhassāti.  Homage to that Blessed One, the perfected one, the fully awakened Buddha! 
“Ye me dvattiṁsāti sutā, 
“I have learned of the thirty-two 
“Ye te dvattiṁsāti sutā, 
“The thirty-two marks of a great man 

bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…  and the brahmin Pokkharasāti. … 
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṁ gato …pe… 
The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … 

caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.  the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others. 
Ahaṁ pokkharasātissa, 
I’m a student of Pokkharasāti, 

“brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha:  “Mister Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says: 
“Kiṁ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānātī”ti? 
“But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having comprehended them with his mind?” 
“Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānissatī”ti? 
“Mister Gotama, Pokkharasāti doesn’t even know the mind of his own bonded maid Puṇṇikā, so how could he know all those ascetics and brahmins?” 
“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. 
“In the same way, Pokkharasāti is blind and sightless. 
caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṁ seyyo, yaṁ vā te sammuccā vācaṁ bhāseyyuṁ yaṁ vā asammuccā”ti? 
the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with the consensus of opinion?” 
yadi evaṁ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti? 
If this is so, does Pokkharasāti’s speech agree or disagree with the consensus of opinion?” 
Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. 
Pokkharasāti is veiled, shrouded, covered, and engulfed by these five hindrances. 
Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. 
Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 

Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.  Because for a long time you have learned the teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 
Dīgharattassa → dīgharattaṁ + assāti 

Bālapaṇḍito devadūtañca te dasāti. 

iti me jivhā ahosi atītamaddhānaṁ iti rasāti …  such a tongue and such tastes … 
iti me jivhā ahosi atītamaddhānaṁ iti rasāti … 
such a tongue and such tastes … 
iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … 
such a tongue and such tastes … 
iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … 
such a tongue and such tastes … 

Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddhāya agārasmā anagāriyaṁ pabbajito.  Now at that time a gentleman named Pukkusāti had gone forth out of faith from the lay life to homelessness in the Buddha’s name. 
Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pukkusātiṁ etadavoca: 
Then the Buddha approached Venerable Pukkusāti and said, 
Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi. 
and so did Pukkusāti. 
Atha kho bhagavā āyasmantaṁ pukkusātiṁ etadavoca: 
So the Buddha said to Pukkusāti, 
Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi: 
So the Buddha said to Pukkusāti, 
“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi. 
“Yes, reverend,” replied Pukkusāti. 
Atha kho āyasmā pukkusāti: 
Then Venerable Pukkusāti thought, 
Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi. 
And then Venerable Pukkusāti approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. 
Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi. 
But while he was wandering in search of a bowl and robes, a stray cow took his life. 
“yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṅkhittena ovādena ovadito so kālaṅkato. 
“Sir, the gentleman named Pukkusāti, who was advised in brief by the Buddha, has passed away. 
“Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. 
“Mendicants, Pukkusāti was astute. He practiced in line with the teachings, and did not trouble me about the teachings. 
Pukkusāti, bhikkhave, kulaputto 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.” 

eṇijaṅghena te dasāti. 

pukkusāti ca te tayo;  and Pukkusāti, these three; 

icchā lokena te dasāti. 

Candimasūriyena te dasāti. 

pukkusāti ca te tayo;  and Pukkusāti, these three; 

Susimo nānātitthiyena te dasāti.   

Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.  His bondservants, servants, and workers did their jobs under threat of punishment and danger, weeping with tearful faces. 
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti. 
 

Svākkhāto, mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti.   

Ākaṅkhamāno ca, bhante, bhagavā himavantaṁ pabbatarājaṁ suvaṇṇaṁ tveva adhimucceyya suvaṇṇañca panassā”ti.  If he wished, the Blessed One need only determine that the Himalaya, king of mountains, was gold, and it would turn into gold.” 
suvaṇṇañca panassā”ti → suvaṇṇapabbatassāti (bj, sya-all, km); suvaṇṇañca pabbatassāti (pts1ed, pts2ed) 
Kassakaṁ rajjena te dasāti. 

Selā vajirāya te dasāti.   

Agamāsi ca kho so brahmā aparena samayena bhagavato upaṭṭhānaṁ arahato sammāsambuddhassāti.  And after some time that divinity went to attend on the Buddha. 

rena ca te dasāti. 

Saṅgāravo ca khomadussena dvādasāti.   

Vaṅgīsena dvādasāti.   

nidānena ca te dasāti. 

appamādena dvādasāti.   

Janapadakalyāṇiyā dasāti. 

dhātu khandhena te dasāti. 

sahāyena ca dvādasāti.   

ānandena ca te dasāti. 

Rādhasurādhena te dasāti. 

Nirodhadhammena dvādasāti. 

Nirodhadhammena dvādasāti. 

Nirodhadhammena dvādasāti.   

dhātu khandhena te dasāti.   

dhātu khandhena te dasāti.   

dhātu khandhena te dasāti.   

khandhavaggamhi terasāti. 

Nirodhadhammena te dasāti. 

cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṁ mahābhūtānaṁ adhivacanaṁ—  ‘Four lethal poisonous vipers’ is a term for the four principal states: 

imehi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti, varādāyinī ca kāyassāti.  A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life. 
Visārado vaḍḍhinā dasāti. 
 

Oghavaggo bhavati terasāti.   

Nīvaraṇañca te dasāti. 

ādiccaṅgena te dasāti. 

Upekkhā ānāpānena te dasāti. 

Evaṁ bhāvitā kho, bhikkhave, nirodhasaññā evaṁ bahulīkatā mahapphalā hoti mahānisaṁsāti.  That’s how, when the perception of cessation is developed and cultivated, it’s very fruitful and beneficial. 
Virāganirodhena te dasāti. 

mānadinnena te dasāti. 

piṇḍolo āpaṇena cāti.  āpaṇena cāti → saddhena te dasāti (sya-all, km, pts1ed, mr) 

saṅghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti.  the Saṅgha … 

suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti.  ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with joined palms.’ 

suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti.   
suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. 
 

suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti.  ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with joined palms. It is the supreme field of merit for the world.’ 

suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti.   
suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. 
 

suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti.   

Mahānāmaṅgena te dasāti.