“Ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hoti.  “With the appearance of one person, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. 
Imassa kho, bhikkhave, ekapuggalassa pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hotī”ti. 
This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.” 

“Ekadhamme, bhikkhave, bhāvite bahulīkate anekadhātupaṭivedho hoti … nānādhātupaṭivedho hoti … anekadhātupaṭisambhidā hoti.  “When one thing is developed and cultivated there is the penetration of many elements … the penetration of diverse elements … the analysis of many elements. 
Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate anekadhātupaṭivedho hoti … nānādhātupaṭivedho hoti … anekadhātupaṭisambhidā hotī”ti. 
When this one thing is developed and cultivated there is the penetration of many elements … the penetration of diverse elements … the analysis of many elements.” 

Bhūtapubbaṁ, bhikkhave, sakko devānamindo deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Once upon a time, Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse: 
Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. 
But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. 

“Bhūtapubbaṁ, bhikkhave, sakko devānamindo deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  “Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse: 
Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. 
But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. 

“Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti.  “Mister Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 

“Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti.  “Mister Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 

Ye viruddhā sallapanti,  Those who converse with hostility, 

suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ.  statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 

Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa  They are very learned in diverse fields of learning. 
tassa tasseva kho pana bhāsitassa atthaṁ jānāti: ‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti. 
They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’ 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.  statements, mixed prose and verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.  statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthā, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.  statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṁvacanāyā”ti. 
But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.” 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.  statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 

“Sikkhānisaṁsamidaṁ, bhikkhave, brahmacariyaṁ vussati paññuttaraṁ vimuttisāraṁ satādhipateyyaṁ.  “Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler. 
Kathañca, bhikkhave, paññuttaraṁ hoti? 
And how is wisdom its overseer? 
Evaṁ kho, bhikkhave, paññuttaraṁ hoti. 
That’s how wisdom is its overseer. 
‘Sikkhānisaṁsamidaṁ, bhikkhave, brahmacariyaṁ vussati paññuttaraṁ vimuttisāraṁ satādhipateyyan’ti, 
‘This spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.’ 

Atha kho bhagavā uggaṁ gahapatiṁ vesālikaṁ iminā anumodanīyena anumodi:  And then the Buddha rejoiced with Ugga with these verses of appreciation: 
Atha kho bhagavā uggaṁ gahapatiṁ vesālikaṁ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi. 
And then the Buddha, having rejoiced with Ugga with these verses of appreciation, got up from his seat and left. 
Atha kho bhagavā uggaṁ devaputtaṁ gāthāhi ajjhabhāsi: 
Then the Buddha addressed Ugga in verse: 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.  statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ;  statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ; 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 

yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ—  And they are deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.  statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 

mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo”ti.  For I am well born on both my mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. I recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. I know them word-by-word, and their grammar. I am well versed in cosmology and the marks of a great man.” 

yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—  whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— 
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— 
whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— 
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— 
whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— 
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— 
whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— 
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— 
whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— 

Atha kho piṅgiyānī brāhmaṇo bhagavato sammukhā sāruppāya gāthāya abhitthavi:  So the brahmin Piṅgīyānī extolled the Buddha in his presence with a fitting verse. 

“Pañcime, bhikkhave, vassassa antarāyā, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.  “Mendicants, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse. 
nemittā → nemittakā (katthaci) 
Ayaṁ, bhikkhave, paṭhamo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati. 
This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse. 
Ayaṁ, bhikkhave, pañcamo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati. 
This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse. 
Ime kho, bhikkhave, pañca vassassa antarāyā, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamatī”ti. 
These are the five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.” 

Idha, bhikkhave, ekacco hatthiratanampi dassanāya gacchati, assaratanampi dassanāya gacchati, maṇiratanampi dassanāya gacchati, uccāvacaṁ vā pana dassanāya gacchati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ dassanāya gacchati.  Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice. 
Idha, bhikkhave, ekacco bherisaddampi savanāya gacchati, vīṇāsaddampi savanāya gacchati, gītasaddampi savanāya gacchati, uccāvacaṁ vā pana savanāya gacchati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa dhammassavanāya gacchati. 
Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice. 
bherisaddampi → bherisaddassapi (mr) 
Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṁ vā pana lābhaṁ labhati, samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṁ paṭilabhati. 
Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice. 
Idha, bhikkhave, ekacco hatthismimpi sikkhati, assasmimpi sikkhati, rathasmimpi sikkhati, dhanusmimpi sikkhati, tharusmimpi sikkhati, uccāvacaṁ vā pana sikkhati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa sikkhati. 
Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice. 
micchāpaṭipannassa → micchāpaṭipattiṁ (mr) 
Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṁ vā pana paricarati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ paricarati. 
Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. 
Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṁ vā pana lābhaṁ anussarati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ anussarati. 
Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice. 

Idañca panāhaṁ, bhante, bhagavatā subhāsitaṁ imāhi gāthāhi anumodāmi—  And I celebrate the well-spoken words of the Buddha with these verses: 

suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ.  statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 

Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.  There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 

Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā rattiyā paccūsasamayaṁ paccuṭṭhāya pārāyanaṁ sarena bhāsati.  Now at that time the laywoman Veḷukaṇṭakī, Nanda’s mother, rose at the crack of dawn and recited the verses of “The Way to the Far Shore”. 
veḷukaṇḍakī → veḷukaṇṭakī (bj, sya-all, pts1ed) | pārāyanaṁ → pārāyaṇaṁ (bj) 
“Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya pārāyanaṁ sarena bhāsitvā tuṇhī ahosiṁ. 
“Sir, last night I rose at the crack of dawn and recited the verses of ‘The Way to the Far Shore’, and then I fell silent. 
Yatra hi nāma vessavaṇena mahārājena evaṁmahiddhikena evaṁmahesakkhena devaputtena sammukhā sallapissasī”ti. 
that you converse face to face with a mighty and illustrious god like the great king Vessavaṇa.” 

suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ.  statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 

Atha kho āyasmā anuruddho arahattappatto tāyaṁ velāyaṁ imā gāthāyo abhāsi:  And on the occasion of attaining perfection he recited these verses: 

Idha, byagghapajja, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.  It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom. 
Idha, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. 
It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ 
samaṁ jīvikaṁ → samajīvikaṁ (sya-all); samajīvitaṁ (mr) 
evamevaṁ kho, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. 
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ 
Yato ca khoyaṁ, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. 
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’ 

Idha, brāhmaṇa, kulaputto yasmiṁ gāme vā nigame vā paṭivasati tatra ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.  It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom. 
Idha, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. 
It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ 
evamevaṁ kho, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. 
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ 
Yato ca khoyaṁ, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti, 
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’ 

no ca kho tāhi devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi.  But I didn’t associate with those deities, converse, or engage in discussion. 
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ; 
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion? 
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi; 
So after some time … I perceived light and saw forms. And I associated with those deities, conversed, and engaged in discussion. 
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ: 
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; 
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ: 
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; 

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

Idha, bhikkhave, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.  It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom. 
Idha, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. 
It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ 
evamevaṁ kho, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. 
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ 
Yato ca khoyaṁ, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. 
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’ 

‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?  ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?” 
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā’ti, 
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ 
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti, 
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core.’ 

“Te pana, samiddhi, kiṁuttarā”ti?  “What is their overseer?” 
“Paññuttarā, bhante”ti. 
“Wisdom is their overseer.” 

Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.  There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 

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

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrūpāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.  Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. 
Puna caparaṁ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. 
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. 

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso, tatrūpāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.  Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. 
Puna caparaṁ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. 
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. 

Puna caparaṁ, bhikkhave, tathāgato anekadhātuṁ nānādhātuṁ lokaṁ yathābhūtaṁ pajānāti.  Furthermore, the Realized One truly understands the world with its many and diverse elements. 
anekadhātuṁ nānādhātuṁ lokaṁ → anekadhātu nānādhātu lokaṁ (bj, pts1ed, mr) 
Puna caparaṁ, bhikkhave, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands the diverse convictions of sentient beings. 

Puna caparaṁ, ānanda, tathāgato anekadhātuṁ nānādhātuṁ lokaṁ yathābhūtaṁ pajānāti.  Furthermore, the Realized One truly understands the world with its many and diverse elements. 
Puna caparaṁ, ānanda, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands the diverse convictions of sentient beings. 

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso, tatrūpāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ.  Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. … 
Puna caparaṁ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. 
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. … 

‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā, kiṁogadhā sabbe dhammā, kiṁpariyosānā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?  ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ How would you answer them?” 
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁ adhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā, kiṁogadhā sabbe dhammā, kiṁpariyosānā sabbe dhammā’ti, 
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ 
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti. 
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in freedom from death. And extinguishment is their final end.’ 

Atha kho turū paccekabrahmā kokālikaṁ bhikkhuṁ gāthāhi ajjhabhāsi:  Then Tudu addressed Kokālika in verse: 

dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo,  They love the teachings and are a delight to converse with, being full of joy in the teaching and training. 

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

Puna caparaṁ, subhūti, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ.  Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. 
Yampi, subhūti, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. 
When a mendicant is deft and tireless in a diverse spectrum of duties, this is evidence of faith. 
Puna caparaṁ, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. 
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. 
Ayaṁ, bhante, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ. 
This mendicant is deft and tireless in a diverse spectrum of duties … 

“acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā.  “It’s incredible, reverends, it’s amazing how the diverse convictions of sentient beings have been clearly comprehended by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. 
‘Nānattasaññī attā hoti …. 
of diverse perception … 

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: 
vedānaṁ → bedānaṁ (mr) 
Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati. 
For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down. 
Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā”ti. 
But as to these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, I converse with them as I do with Mister Gotama.” 
kaṇhā → kiṇhā (pts1ed, mr) 
Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā: 
The divinity Sanaṅkumāra also spoke this verse: 
Brahmunā pesā, ambaṭṭha → brahmunāpi ambaṭṭha (bj, mr); brahmunā cesā ambaṭṭha (sya-all); brahmunāpi esā ambaṭṭha (pts1ed) 
Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā. 
That verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me. 

Bhavañhi soṇadaṇḍo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…  You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. … 
ajjhāyako hoti mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; 
He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 
Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. 
Aṅgaka recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 

Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe…  You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. … 
bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṁ jānāti: 
He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying: 
ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; 
He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. 

Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa.  The Buddha is skilled and well-versed concerning the cessation of perception. 

Apissu, bhikkhave, vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:  And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to him: 
Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ gāthāhi ajjhabhāsi: 
Then that Great Divinity, knowing the Buddha Vipassī’s train of thought, addressed him in verse: 
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ gāthāya ajjhabhāsi: 
Then the Buddha Vipassī addressed that Great Divinity in verse: 

Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.  There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati, paṭilomampi samāpajjati, anulomapaṭilomampi samāpajjati, yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ samāpajjatipi vuṭṭhātipi. 
When a mendicant enters into and withdraws from these eight liberations—in forward order, in reverse order, and in forward and reverse order—wherever they wish, whenever they wish, and for as long as they wish; 

Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:  The Buddha expressed his appreciation with these verses: 
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. 
When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left. 
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. 
There I used to sit with them, converse, and engage in discussion. 
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. 
There too I used to sit with them, converse, and engage in discussion. 
Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṁ gāthaṁ abhāsi: 
When the Buddha was fully quenched, the divinity Sahampati recited this verse: 
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi: 
When the Buddha was fully quenched, Sakka, lord of gods, recited this verse: 
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi: 
When the Buddha was fully quenched, Venerable Anuruddha recited this verse: 
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi: 
When the Buddha was fully quenched, Venerable Ānanda recited this verse: 
cakkavāḷaparamparāti. 
across the universe. 

Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva hatthiratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anuyāyitvā kusāvatiṁ rājadhāniṁ paccāgantvā pātarāsamakāsi.  Once it so happened that King Mahāsudassana, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. 
Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva assaratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anuyāyitvā kusāvatiṁ rājadhāniṁ paccāgantvā pātarāsamakāsi. 
Once it so happened that King Mahāsudassana, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. 

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:  Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses: 
evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi: 
Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses: 

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:  Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses: 
Atha, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā antarahito imāhi gāthāhi anumodi: 
Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses: 
“sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti. 
“The Great Steward sees the Divinity in person! The Great Steward discusses, converses, and consults with the Divinity in person!” 
Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi: 
So he addressed the divinity Sanaṅkumāra in verse: 
Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi: 
So he addressed the divinity Sanaṅkumāra in verse: 

Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṁ gāthaṁ bhāseyyāmā”ti.  “Why don’t we go to the Buddha and each recite a verse in his presence?” 
paccekaṁ gāthaṁ → paccekagāthā (si); paccekagāthaṁ (sya-all, km, pts1ed) 
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Standing to one side, one deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṁ assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā:  Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love. 
Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti? 
But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?” 
Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā— 
I took my arched harp to Timbaru’s home, where I played those verses. 
sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti. 
“for all want to be happy—whether gods, humans, titans, dragons, centaurs, or any of the other diverse creatures there may be.” 
Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi: 
So the Buddha addressed Sakka in verse: 
“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— 
“Anekadhātu nānādhātu kho, devānaminda, loko. 
“The world has many and diverse elements. 
Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti: 
Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: 

“yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati?  “Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve lucidity of wisdom? 
‘yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati, 
‘Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve lucidity of wisdom? 

Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā:  The divinity Sanaṅkumāra also spoke this verse: 
Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṁhitā, no anatthasaṁhitā. Anumatā mayā. 
That verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it. 

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma evaṁ atthupetaṁ byañjanupetan’ti.  to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’ 

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:  Then, when the night had passed, the Buddha told the mendicants all that had happened, repeating all the verses spoken. Then he added: 

Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.  There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. 
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ. 
Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. 
Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. 
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. 
uḷārapāmojjo → oḷārapāmojjo (sya-all, km); uḷārapāmujjo (pts1ed) 

santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.  There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. 
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ. 
Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. 
Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. 
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. 

‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṁ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti.  ‘I hope that I alone give the verses of appreciation after eating in the refectory, not some other mendicant.’ 
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. 
But it’s possible that some other mendicant gives the verses of appreciation after eating in the refectory … 

Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi:  Then the Buddha addressed Bhāradvāja of Sundarikā in verse: 

Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti.  Furthermore, the Realized One truly understands the world with its many and diverse elements. 
Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands the diverse convictions of sentient beings. 
Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. 
There I used to sit with them, converse, and engage in discussion. 
Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. 
There too I used to sit with them, converse, and engage in discussion. 
Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā: 
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.  statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. 
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 

Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:  And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: 
Atha khvāhaṁ, bhikkhave, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ: 
Then I replied in verse to the divinity Sahampati: 
Evaṁ vutte, ahaṁ, bhikkhave, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ: 
I replied to Upaka in verse: 

kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya.  Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom. 
kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. 
Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom. 

Antarahito imaṁ gāthaṁ abhāsiṁ:  And while vanished I recited this verse: 

Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā:  And the divinity Sanaṅkumāra also spoke this verse: 
Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā bhagavatā”ti. 
And that verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by the Buddha.” 

“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti:  “In the same way, the wanderers of other religions are blind and sightless. Not knowing freedom from disease and not seeing extinguishment, they still recite this verse: 
Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā: 
For this verse was recited by the perfected ones, fully awakened Buddhas of the past: 
Sā etarahi anupubbena puthujjanagāthā. 
These days it has gradually become a verse used by ordinary people. 

Cittampi hi bahuṁ anekavidhaṁ nānappakārakaṁ.  The mind takes many and diverse forms. 
Cittampi hi bahuṁ anekavidhaṁ nānappakārakaṁ. 
The mind takes many and diverse forms. 
Saññāpi hi bahū anekavidhā nānappakārakā. 
Perception takes many and diverse forms. 
Saññāpi hi bahū anekavidhā nānappakārakā. 
Perception takes many and diverse forms. 

Yā tā devatā ekantasukhaṁ lokaṁ upapannā tāhi devatāhi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati.  There are deities who have been reborn in a perfectly happy world. That mendicant associates with them, converses, and engages in discussion. 

Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi:  When he had eaten and washed his hand and bowl, he recited this verse while standing right there: 
Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. 
Then Raṭṭhapāla, having recited this verse while standing, went to King Koravya’s deer range and sat at the root of a tree for the day’s meditation. 
Kāmāhi citrā madhurā manoramā, 
Sensual pleasures are diverse, sweet, delightful; 

Apissu maṁ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:  And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: 
Atha khvāhaṁ, rājakumāra, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ: 
Then I replied in verse to the divinity Sahampati: 
Evaṁ vutte, ahaṁ, rājakumāra, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ: 
I replied to Upaka in verse: 

Atha kho coro aṅgulimālo bhagavantaṁ gāthāya ajjhabhāsi:  Then he addressed the Buddha in verse: 
Sohaṁ carissāmi pahāya pāpaṁ, 
Now that I’ve heard your verse on Dhamma, 
Sohaṁ carissāmi pahāya pāpaṁ → sohaṁ carissāpi pahassaṁ pāpaṁ (bj); sohaṁ cirassāpi pahāssaṁ pāpaṁ (si); sohaṁ carissāmi pajahissa pāpaṁ (sya-all, km); sohaṁ cirassā pahāssaṁ pāpaṁ (pts1ed) 

Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṁ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.  Now at that time the brahmin Brahmāyu was residing in Mithilā. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. 
vedānaṁ → bedānaṁ (mr) 
So bhuttāvī muhuttaṁ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti. 
After eating he sits a while in silence, but doesn’t wait too long to give the verses of appreciation. 
‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. 
‘Mister Gotama, the brahmin Brahmāyu is old, elderly, and senior, advanced in years, having reached the final stage of life; he is a hundred and twenty years old. He has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 
Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi: 
Then Brahmāyu addressed the Buddha in verse: 
Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi: 
Then the Buddha replied to Brahmāyu in verse: 
“kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ. 
“I’m well versed in the benefits that apply to this life, 
Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi: 
So Brahmāyu addressed the Buddha in verse: 
Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi: 
Then the Buddha replied to Brahmāyu in verse: 

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.  Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns. 
Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. 
Why don’t I extoll him in his presence with fitting verses?” 
Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi: 
Then Sela extolled the Buddha in his presence with fitting verses: 
Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi: 
The Buddha expressed his appreciation with these verses: 
Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. 
When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he got up from his seat and left. 

Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.  Now at that time the student Assalāyana was residing in Sāvatthī. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. 

bhavañhi caṅkī tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…  You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. … 
Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṁ parisāyaṁ nisinno hoti. 
And the student Kāpaṭika was sitting in that assembly. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. 
kāpaṭiko → kāpadiko (sya-all, km); kāpaṭhiko (pts1ed) 

Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi:  and Vāseṭṭha addressed the Buddha in verse: 
Aññamaññāhi jātiyo. 
for species are indeed diverse. 
aññamaññā hi jātiyo. 
for species are indeed diverse. 
aññamaññā hi jātiyo. 
for species are indeed diverse. 
aññamaññā hi jātiyo. 
for species are indeed diverse. 
aññamaññā hi jātiyo. 
for species are indeed diverse. 
aññamaññā hi jātiyo. 
for species are indeed diverse. 
aññamaññā hi jātiyo. 
for species are indeed diverse. 

Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.  Now at that time the student Saṅgārava was residing in Caṇḍalakappa. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. 

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, ekattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nānattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, parittasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, appamāṇasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, etaṁ vā panekesaṁ upātivattataṁ viññāṇakasiṇameke abhivadanti appamāṇaṁ āneñjaṁ.  Now, the ascetics and brahmins who assert a self that is percipient and free of disease after death describe it as formed, or formless, or both formed and formless, or neither formed nor formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception. Or some among those who go beyond this propose universal consciousness, limitless and imperturbable. 
etaṁ → evaṁ (mr) | paraṁ maraṇā → parammaraṇā (sya-all); maraṇāti (mr) | panekesaṁ → panetesaṁ (sya-all, km) 
Ye kho te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, ekattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nānattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, parittasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, appamāṇasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, yā vā panetāsaṁ saññānaṁ parisuddhā paramā aggā anuttariyā akkhāyati— 
There are ascetics and brahmins who assert a self that is percipient and free of disease after death, describing it as formed, or formless, or both formed and formless, or neither formed nor formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception. 
ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— 
‘The self and the cosmos are diverse in perception.’ 
nānattasaññī attā ca loko ca … 
or of diverse perception, 

“Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu.  “A disciple would not deem it worthwhile to follow the Teacher for the sake of this, namely statements, mixed prose & verse, or discussions. 
veyyākaraṇaṁ tassa hetu → veyyākaraṇassa sotuṁ (sya-all); veyyākaraṇassa hetu (pts1ed, mr) 

nābhijānāmi mātugāmassa dhammaṁ desitā antamaso catuppadampi gāthaṁ …  teaching a female, even so much as a four line verse … 

‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.  ‘Clearly, Venerable Anuruddha has previously lived together with those deities, conversed, and engaged in discussion.’” 
‘dīgharattaṁ kho me, āvuso kaccāna, tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti. 
For a long time I have previously lived together with those deities, conversed, and engaged in discussion.” 

Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi:  After the meal, on his return from almsround, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there: 
Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. 
After speaking these verses while standing, the Buddha went to the village of the child salt-miners, 

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva hatthiratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi.  Once it so happened that the wheel-turning monarch, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. 
Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva assaratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi. 
Once it so happened that the wheel-turning monarch, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. 

Kathañca, ānanda, atītaṁ anvāgameti …pe…  And the Buddha repeated the verses and analysis once more. 

Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti?  But do you remember just the verses on the one who has one fine night?” 

Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti?  But do you remember just the verses on the one who has one fine night?” 
“Yathā kathaṁ pana tvaṁ, āvuso, dhāresi bhaddekarattiyo gāthā”ti? 
“How do you remember the verses on the one who has one fine night?” 
Evaṁ kho ahaṁ, bhikkhu, dhāremi bhaddekarattiyo gāthā. 
That’s how I remember the verses of the one who has one fine night. 

Ekamantaṁ ṭhito kho anāthapiṇḍiko devaputto bhagavantaṁ gāthāhi ajjhabhāsi:  and addressed the Buddha in verse: 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, that deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, that deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, that deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, that deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, that deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, that deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, that deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:  Standing to one side, that deity addressed the Buddha in verse: 

“Bhūtapubbaṁ, bhikkhave, aññatarā tāvatiṁsakāyikā devatā nandane vane accharāsaṅghaparivutā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  “Once upon a time, mendicants, a certain deity of the company of the thirty-three was amusing themselves in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. On that occasion they recited this verse: 
paricārayamānā → paricāriyamānā (sya-all, km, pts1ed, pts2ed, mr) 
Evaṁ vutte, bhikkhave, aññatarā devatā taṁ devataṁ gāthāya paccabhāsi: 
When they had spoken, another deity replied with this verse: 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, that deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, that deity recited this verse in the Buddha’s presence: 

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yena āyasmā samiddhi tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā āyasmantaṁ samiddhiṁ gāthāya ajjhabhāsi:  Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, and, standing in the air, addressed him in verse: 
Atha kho bhagavā taṁ devataṁ gāthāhi ajjhabhāsi: 
Then the Buddha addressed the deity in verse: 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, that deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, one deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, one deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi: 
Then another deity recited these verses in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi: 
Then another deity recited these verses in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi: 
Then another deity recited these verses in the Buddha’s presence: 
Atha kho aparā devatā bhagavantaṁ gāthāya ajjhabhāsi: 
Then another deity addressed the Buddha in verse: 

Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, one deity recited this verse in the Buddha’s presence: 

Vehāsaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing in the air, one deity recited this verse in the Buddha’s presence: 
Ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
One deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, one deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi: 
Then another deity recited these verses in the Buddha’s presence: 

Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṁ gāthaṁ bhāseyyāmā”ti.  “Why don’t we go to the Buddha and each recite a verse in his presence?” 
paccekaṁ gāthaṁ → paccekagāthaṁ (bj, pts1ed, pts2ed); paccekagāthā (sya-all, km) 
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Standing to one side, one deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then another deity recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho sā devatā kokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi:  and recited these verses in the Buddha’s presence: 

Ekamantaṁ ṭhitā kho sā devatā cūḷakokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi:  and recited these verses in the Buddha’s presence: 
Gāthācimā atthavatī abhāsi. 
she spoke these verses full of meaning. 

Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imā gāthāyo abhāsi:  and recited these verses in the Buddha’s presence: 

“Kiṁsu nidānaṁ gāthānaṁ,  “What’s the basis of verses? 
Kiṁsu sannissitā gāthā, 
What do verses depend upon? 
kiṁsu gāthānamāsayo”ti. 
What underlies verses?” 
“Chando nidānaṁ gāthānaṁ, 
“Metre is the basis of verses. 
Nāmasannissitā gāthā, 
Verses depend on names. 
kavi gāthānamāsayo”ti. 
A poet underlies verses.” 

Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:  Standing to one side, that deity addressed the Buddha in verse: 

Ekamantaṁ ṭhito kho kassapo devaputto bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, the god Kassapa recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho māgho devaputto bhagavantaṁ gāthāya ajjhabhāsi:  and addressed the Buddha in verse: 

Ekamantaṁ ṭhito kho māgadho devaputto bhagavantaṁ gāthāya ajjhabhāsi:  Standing to one side, the god Māgadha addressed the Buddha in verse: 

Ekamantaṁ ṭhito kho dāmali devaputto bhagavato santike imaṁ gāthaṁ abhāsi:  and recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho pañcālacaṇḍo devaputto bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, the god Pañcālacaṇḍa recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho tāyano devaputto bhagavato santike imā gāthāyo abhāsi:  and recited these verses in the Buddha’s presence: 
Ekamantaṁ ṭhito kho, bhikkhave, tāyano devaputto mama santike imā gāthāyo abhāsi: 
and recited these verses in my presence.” The Buddha repeated the verses in full, adding: 
Uggaṇhātha, bhikkhave, tāyanagāthā; 
Mendicants, learn the verses of Tāyana! 
pariyāpuṇātha, bhikkhave, tāyanagāthā; 
Memorize the verses of Tāyana! 
dhāretha, bhikkhave, tāyanagāthā. 
Remember the verses of Tāyana! 
Atthasaṁhitā, bhikkhave, tāyanagāthā ādibrahmacariyikā”ti. 
These verses are beneficial and relate to the fundamentals of the spiritual life.” 

Atha kho candimā devaputto bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Then the Moon God, recollecting the Buddha, at that time recited this verse: 
Atha kho bhagavā candimaṁ devaputtaṁ ārabbha rāhuṁ asurindaṁ gāthāya ajjhabhāsi: 
Then the Buddha addressed Rāhu in verse concerning the Moon God: 
Ekamantaṁ ṭhitaṁ kho rāhuṁ asurindaṁ vepacitti asurindo gāthāya ajjhabhāsi: 
Vepacitti addressed him in verse: 
Buddhagāthābhigītomhi, 
if, when enchanted by the Buddha’s verse, 

Atha kho sūriyo devaputto bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Then the Sun God, recollecting the Buddha, at that time recited this verse: 
Atha kho bhagavā sūriyaṁ devaputtaṁ ārabbha rāhuṁ asurindaṁ gāthāhi ajjhabhāsi: 
Then the Buddha addressed Rāhu in verse concerning the Sun God: 
Mā rāhu gilī caramantalikkhe, 
Rāhu, do not swallow him as he traverses the sky. 
Ekamantaṁ ṭhitaṁ kho rāhuṁ asurindaṁ vepacitti asurindo gāthāya ajjhabhāsi: 
Vepacitti addressed him in verse: 
Buddhagāthābhigītomhi, 
if, when enchanted by the Buddha’s verse, 

Ekamantaṁ ṭhito kho candimaso devaputto bhagavato santike imaṁ gāthaṁ abhāsi:  and recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho veṇḍu devaputto bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, the god Vishnu recited this verse in the Buddha’s presence: 
veṇḍu → veṇhu (bj, pts2ed) 

Ekamantaṁ ṭhito kho dīghalaṭṭhi devaputto bhagavato santike imaṁ gāthaṁ abhāsi:  and recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho nandano devaputto bhagavantaṁ gāthāya ajjhabhāsi:  Standing to one side, the god Nandana addressed the Buddha in verse: 

Ekamantaṁ ṭhito kho candano devaputto bhagavantaṁ gāthāya ajjhabhāsi:  Standing to one side, the god Candana addressed the Buddha in verse: 

Ekamantaṁ ṭhito kho vāsudatto devaputto bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, the god Vāsudatta recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho subrahmā devaputto bhagavantaṁ gāthāya ajjhabhāsi:  Standing to one side, the god Subrahmā addressed the Buddha in verse: 

Ekamantaṁ ṭhito kho uttaro devaputto bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, the god Uttara recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho anāthapiṇḍiko devaputto bhagavato santike imā gāthāyo abhāsi:  Standing to one side, the god Anāthapiṇḍika recited these verses in the Buddha’s presence: 
Ekamantaṁ ṭhito kho, bhikkhave, so devaputto mama santike imā gāthāyo abhāsi: 
and recited these verses in my presence.” The Buddha then repeated the verses in full. 

Ekamantaṁ ṭhito kho sivo devaputto bhagavato santike imā gāthāyo abhāsi:  and recited these verses in the Buddha’s presence: 
Atha kho bhagavā sivaṁ devaputtaṁ gāthāya paccabhāsi: 
Then the Buddha replied to Shiva in verse: 

Ekamantaṁ ṭhito kho khemo devaputto bhagavato santike imā gāthāyo abhāsi:  Standing to one side, the god Khema recited these verses in the Buddha’s presence: 

Ekamantaṁ ṭhito kho serī devaputto bhagavantaṁ gāthāya ajjhabhāsi:  Standing to one side, the god Serī addressed the Buddha in verse: 
Yāvasubhāsitamidaṁ, bhante, bhagavatā: 
how well said this was by the Buddha.” He repeated the Buddha’s verses, and said: 

Ekamantaṁ ṭhito kho ghaṭīkāro devaputto bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, the god Ghaṭīkāra recited this verse in the Buddha’s presence: 

Atha kho jantu devaputto tadahuposathe pannarase yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:  Then on the fifteenth day sabbath the god Jantu went up to those mendicants and addressed them in verse: 

Ekamantaṁ ṭhito kho nando devaputto bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, the god Nanda recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho nandivisālo devaputto bhagavantaṁ gāthāya ajjhabhāsi:  Standing to one side, the god Nandivisāla addressed the Buddha in verse: 

Atha kho susimo devaputto āyasmantaṁ sāriputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:  Then the god Susīma recited this verse about Venerable Sāriputta in the Buddha’s presence: 
Atha kho bhagavā āyasmantaṁ sāriputtaṁ ārabbha susimaṁ devaputtaṁ gāthāya paccabhāsi: 
Then the Buddha replied to Susīma with this verse about Venerable Sāriputta: 

Ekamantaṁ ṭhito kho asamo devaputto pūraṇaṁ kassapaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:  Standing to one side, the god Asama recited this verse about Pūraṇa Kassapa in the Buddha’s presence: 
Atha kho sahali devaputto makkhaliṁ gosālaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: 
Then the god Sahalī recited this verse about the bamboo-staffed ascetic Gosāla in the Buddha’s presence: 
Atha kho nīko devaputto nigaṇṭhaṁ nāṭaputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: 
Then the god Niṅka recited this verse about the Jain ascetic of the Ñātika clan in the Buddha’s presence: 
nāṭaputtaṁ → nātaputtaṁ (bj) 
Atha kho ākoṭako devaputto nānātitthiye ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: 
Then the god Ākoṭaka recited this verse about various sectarian teachers in the Buddha’s presence: 
Atha kho vegabbhari devaputto ākoṭakaṁ devaputtaṁ gāthāya paccabhāsi: 
Then the god Vetambarī replied to the god Ākoṭaka in verse: 
Atha kho māro pāpimā begabbhariṁ devaputtaṁ anvāvisitvā bhagavato santike imaṁ gāthaṁ abhāsi: 
Then Māra the Wicked took possession of the god Vetambarī and recited this verse in the Buddha’s presence: 
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāya paccabhāsi: 
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse: 
Atha kho māṇavagāmiyo devaputto bhagavantaṁ ārabbha bhagavato santike imā gāthāyo abhāsi: 
Then the god Māṇavagāmiya recited this verse about the Buddha in his presence: 

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Then, understanding this matter, on that occasion the Buddha recited this verse: 

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then, understanding this matter, on that occasion the Buddha recited these verses: 

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then, understanding this matter, on that occasion the Buddha recited these verses: 

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then, understanding this matter, on that occasion the Buddha recited these verses: 

Atha kho candanaṅgaliko upāsako bhagavato sammukhā tadanurūpāya gāthāya abhitthavi:  Then the lay follower Candanaṅgalika extolled the Buddha in his presence with an appropriate verse: 

Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhuttāviṁ mahassāsiṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Then, knowing that King Pasenadi was huffing and puffing after eating, on that occasion the Buddha recited this verse: 
“ehi tvaṁ, tāta sudassana, bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā mama bhattābhihāre bhattābhihāre bhāsa. 
“Please, dear Sudassana, memorize this verse in the Buddha’s presence and recite it to me whenever I am presented with a meal. 
bhattābhihāre → idaṁ padaṁ bj, sya-all, km, pts1ed potthakesu 
“Evaṁ, devā”ti kho sudassano māṇavo rañño pasenadissa kosalassa paṭissutvā bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā rañño pasenadissa kosalassa bhattābhihāre sudaṁ bhāsati: 
“Yes, Your Majesty,” replied Sudassana. He memorized that verse in the Buddha’s presence, and then whenever the king was presented with a meal he would repeat it: 

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then, understanding this matter, on that occasion the Buddha recited these verses: 

Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ anattamanataṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then, knowing that King Pasenadi was disappointed, on that occasion the Buddha recited these verses: 

Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  And then Māra the Wicked, knowing the Buddha’s train of thought, went up to him and addressed him in verse: 
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi: 
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse: 

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

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

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Māra the Wicked went up to the Buddha and addressed him in verse: 

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Māra the Wicked went up to the Buddha and addressed him in verse: 

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

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Māra the Wicked went up to the Buddha and addressed him in verse: 

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṁ gāthaṁ abhāsi:  Then Māra the Wicked went up to the Buddha and recited this verse in the Buddha’s presence: 

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Māra the Wicked went up to the Buddha and addressed him in verse: 

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Māra the Wicked went up to the Buddha and addressed him in verse: 

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

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Māra the Wicked went up to the Buddha and addressed him in verse: 

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Māra the Wicked went up to the Buddha and addressed him in verse: 

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Māra the Wicked went up to the Buddha and addressed him in verse: 

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Māra the Wicked went up to the Buddha and addressed him in verse: 

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

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Then, understanding this matter, on that occasion the Buddha recited this verse: 

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

Atha kho māro pāpimā āyasmato godhikassa cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāhi ajjhabhāsi:  And then Māra the Wicked, knowing Godhika’s train of thought, went up to the Buddha and addressed him in verse: 
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: 
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: 
Atha kho māro pāpimā beluvapaṇḍuvīṇaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: 
Then Māra, carrying his arched harp made from the pale timber of wood apple, went up to the Buddha and addressed him in verse: 

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Māra the Wicked went up to the Buddha and addressed him in verse: 
Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsi: 
Then Māra the Wicked recited these verses of disappointment in the Buddha’s presence: 

Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsitvā tamhā ṭhānā apakkamma bhagavato avidūre pathaviyaṁ pallaṅkena nisīdi tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno kaṭṭhena bhūmiṁ vilikhanto.  And then Māra the Wicked, after reciting these verses of disillusionment in the Buddha’s presence, left that place. He sat cross-legged on the ground not far from the Buddha, silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, scratching the ground with a stick. 
abhāsitvā → bhāsitvā (sya-all) | appaṭibhāno → appaṭibhāṇo (sya-all) 
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu; upasaṅkamitvā māraṁ pāpimantaṁ gāthāya ajjhabhāsiṁsu: 
Then Māra’s daughters Craving, Delight, and Lust went up to Māra the Wicked, and addressed him in verse: 
arati → aratī (sya1ed, sya2ed) | ragā → rāgā (sya-all) 
“uccāvacā kho purisānaṁ adhippāyā. 
“Men have a diverse spectrum of tastes. 
“uccāvacā kho purisānaṁ adhippāyā. 
“Men have a diverse spectrum of tastes. 
Ekamantaṁ ṭhitā kho taṇhā māradhītā bhagavantaṁ gāthāya ajjhabhāsi: 
Māra’s daughter Craving addressed the Buddha in verse: 
Atha kho arati māradhītā bhagavantaṁ gāthāya ajjhabhāsi: 
Then Māra’s daughter Delight addressed the Buddha in verse: 
arati → aratī (sya1ed, sya2ed); arati ca (mr) 
Atha kho ragā māradhītā bhagavato santike gāthāya ajjhabhāsi: 
Then Māra’s daughter Lust addressed the Buddha in verse: 
ragā → rāgā (sya-all); ragā ca (pts1ed, pts2ed, mr) 
Disvāna gāthāhi ajjhabhāsi: 
and addressed them in verse: 

Atha kho māro pāpimā āḷavikāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo yena āḷavikā bhikkhunī tenupasaṅkami; upasaṅkamitvā āḷavikaṁ bhikkhuniṁ gāthāya ajjhabhāsi:  Then Māra the Wicked, wanting to make the nun Āḷavikā feel fear, terror, and goosebumps, wanting to make her fall away from seclusion, went up to her and addressed her in verse: 
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? 
“Who’s speaking this verse, a human or a non-human?” 
Atha kho āḷavikā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: 
Then Āḷavikā, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho māro pāpimā somāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena somā bhikkhunī tenupasaṅkami; upasaṅkamitvā somaṁ bhikkhuniṁ gāthāya ajjhabhāsi:  Then Māra the Wicked, wanting to make the nun Somā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse: 
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? 
“Who’s speaking this verse, a human or a non-human?” 
Atha kho somā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: 
Then Somā, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho māro pāpimā kisāgotamiyā bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena kisāgotamī bhikkhunī tenupasaṅkami; upasaṅkamitvā kisāgotamiṁ bhikkhuniṁ gāthāya ajjhabhāsi:  Then Māra the Wicked, wanting to make the nun Kisāgotamī feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse: 
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? 
“Who’s speaking this verse, a human or a non-human?” 
Atha kho kisāgotamī bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: 
Then Kisāgotamī, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho māro pāpimā vijayāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena vijayā bhikkhunī tenupasaṅkami; upasaṅkamitvā vijayaṁ bhikkhuniṁ gāthāya ajjhabhāsi:  Then Māra the Wicked, wanting to make the nun Vijayā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse: 
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? 
“Who’s speaking this verse, a human or a non-human?” 
Atha kho vijayā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: 
Then Vijayā, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho māro pāpimā uppalavaṇṇāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena uppalavaṇṇā bhikkhunī tenupasaṅkami; upasaṅkamitvā uppalavaṇṇaṁ bhikkhuniṁ gāthāya ajjhabhāsi:  Then Māra the Wicked, wanting to make the nun Uppalavaṇṇā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse: 
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? 
“Who’s speaking this verse, a human or a non-human?” 
Atha kho uppalavaṇṇā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: 
Then Uppalavaṇṇā, knowing that this was Māra the Wicked, replied to him in verse: 

selaṁ bhikkhuniṁ gāthāya ajjhabhāsi:  addressed her in verse: 
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? 
“Who’s speaking this verse, a human or a non-human?” 
Atha kho selā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: 
Then Selā, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho māro pāpimā vajirāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena vajirā bhikkhunī tenupasaṅkami; upasaṅkamitvā vajiraṁ bhikkhuniṁ gāthāya ajjhabhāsi:  Then Māra the Wicked, wanting to make the nun Vajirā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse: 
“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? 
“Who’s speaking this verse, a human or a non-human?” 
Atha kho vajirā bhikkhunī “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāhi paccabhāsi: 
Then Vajirā, knowing that this was Māra the Wicked, replied to him in verse: 

Apissu bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:  And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to the Buddha: 
Disvāna brahmānaṁ sahampatiṁ gāthāya paccabhāsi: 
When he had seen this he replied in verse to the divinity Sahampati: 

Atha kho brahmā sahampati vehāsaṁ ṭhito āyasmato brahmadevassa mātaraṁ brāhmaṇiṁ gāthāya ajjhabhāsi:  Then the divinity Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse: 

Atha kho āyasmā mahāmoggallāno taṁ brahmānaṁ gāthāya ajjhabhāsi:  Then Mahāmoggallāna addressed that Divinity in verse: 
Atha kho āyasmā mahāmoggallāno taṁ brahmapārisajjaṁ gāthāya ajjhabhāsi: 
Then Mahāmoggallāna addressed that member of the retinue of Divinity in verse: 

Atha kho so brahmā subrahmānaṁ paccekabrahmānaṁ gāthāya ajjhabhāsi:  Then that divinity addressed Subrahmā in verse: 

Atha kho subrahmā paccekabrahmā kokālikaṁ bhikkhuṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:  Then Subrahmā recited this verse about the mendicant Kokālika in the Buddha’s presence: 

Atha kho suddhāvāso paccekabrahmā katamodakatissakaṁ bhikkhuṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:  Then Suddhāvāsa recited this verse about the mendicant Katamorakatissaka in the Buddha’s presence: 
katamodakatissakaṁ → katamorakatissaṁ (bj); katamorakatissakaṁ (sya-all, km) 

Ekamantaṁ ṭhito kho brahmā sanaṅkumāro bhagavato santike imaṁ gāthaṁ abhāsi:  and recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho brahmā sahampati devadattaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:  and recited this verse in the Buddha’s presence: 

Ekamantaṁ ṭhito kho brahmā sahampati bhagavato santike imā gāthāyo abhāsi:  and recited these verses in the Buddha’s presence: 

‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā brahmaloke ṭhito imā gāthāyo abhāsi:  ‘Yes, sir,’ replied Abhibhū. Standing in the realm of divinity, he recited this verse: 
‘assuttha no tumhe, bhikkhave, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti? 
‘Mendicants, did you hear the mendicant Abhibhū speaking a verse while standing in a realm of divinity?’ 
sādhu kho tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’”ti. 
It’s good that you heard the mendicant Abhibhū speaking this verse while standing in a realm of divinity.’” 

Parinibbute bhagavati saha parinibbānā brahmā sahampati imaṁ gāthaṁ abhāsi:  When the Buddha was fully quenched, along with the full extinguishment, the divinity Sahampati recited this verse: 
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi: 
When the Buddha was fully quenched, Sakka, lord of gods, recited this verse: 
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi: 
When the Buddha was fully quenched, Venerable Ānanda recited this verse: 
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi: 
When the Buddha was fully quenched, Venerable Anuruddha recited this verse: 

Ekamantaṁ nisinno kho bhāradvājagotto brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:  and addressed the Buddha in verse: 

Atha kho bhagavā bilaṅgikassa bhāradvājassa brāhmaṇassa cetasā cetoparivitakkamaññāya bilaṅgikaṁ bhāradvājaṁ brāhmaṇaṁ gāthāya ajjhabhāsi:  Then the Buddha, knowing Bhāradvāja the Bitter’s train of thought, addressed him in verse: 

Ekamantaṁ nisinno kho jaṭābhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:  and addressed the Buddha in verse: 

Ekamantaṁ nisinno kho suddhikabhāradvājo brāhmaṇo bhagavato santike imaṁ gāthaṁ ajjhabhāsi:  and recited this verse in his presence: 

Disvāna bhagavantaṁ gāthāya ajjhabhāsi:  and addressed him in verse: 
“Gāthābhigītaṁ me abhojaneyyaṁ, 
“Food enchanted by a verse isn’t fit for me to eat. 
Gāthābhigītaṁ panudanti buddhā, 
The Buddhas reject things enchanted with verses. 

“Gāthābhigītaṁ me abhojaneyyaṁ,  “Food enchanted by a verse isn’t fit for me to eat. 
Gāthābhigītaṁ panudanti buddhā, 
The Buddhas reject things enchanted with verses. 
Ekamantaṁ ṭhitaṁ kho sundarikabhāradvājaṁ brāhmaṇaṁ bhagavā gāthāhi ajjhabhāsi: 
The Buddha addressed him in verse: 

Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi:  He went up to the Buddha, and recited these verses in the Buddha’s presence: 

Atha kho kasibhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:  Then Bhāradvāja the Farmer addressed the Buddha in verse: 
“Gāthābhigītaṁ me abhojaneyyaṁ, 
“Food enchanted by a verse isn’t fit for me to eat. 
Gāthābhigītaṁ panudanti buddhā, 
The Buddhas reject things enchanted with verses. 

Disvāna āyasmantaṁ upavāṇaṁ gāthāya ajjhabhāsi:  and addressed him in verse: 
Ekamantaṁ nisinno kho devahito brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi: 
and addressed the Buddha in verse: 

“Tena hi tvaṁ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu:  “Well then, brahmin, memorize these verses and recite them to your sons when you are all seated in the council hall with a large crowd. 
Atha kho so brāhmaṇamahāsālo bhagavato santike imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu abhāsi: 
Having memorized those verses in the Buddha’s presence, the brahmin recited them to his sons when they were all seated in the council hall with a large crowd. … 

Atha kho bhagavā mānatthaddhassa brāhmaṇassa cetasā cetoparivitakkamaññāya mānatthaddhaṁ brāhmaṇaṁ gāthāya ajjhabhāsi:  Then the Buddha, knowing Stuck-Up’s train of thought, addressed him in verse: 

Atha kho navakammikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then Bhāradvāja the Builder went up to the Buddha and addressed him in verse: 

Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  He went up to the Buddha and addressed him in verse: 

Atha kho bhagavā khomadussake brāhmaṇagahapatike gāthāya ajjhabhāsi:  Then the Buddha addressed the brahmins and householders of Khomadussa in verse: 

Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then, on the occasion of dispelling his own discontent and giving rise to satisfaction, he recited these verses: 

Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then, on the occasion of dispelling his own discontent and giving rise to satisfaction, he recited these verses: 

Atha kho āyasmā vaṅgīso attanāva attano vippaṭisāraṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then, on the occasion of arousing remorse in himself, he recited these verses: 

Atha kho āyasmā vaṅgīso āyasmantaṁ ānandaṁ gāthāya ajjhabhāsi:  Then he addressed Ānanda in verse: 

Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:  Then Vaṅgīsa extolled the Buddha in his presence with fitting verses: 

Yannūnāhaṁ āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.  Why don’t I extoll him in his presence with fitting verses?” 
Atha kho āyasmā vaṅgīso āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthavi: 
Then Vaṅgīsa extolled Sāriputta in his presence with fitting verses: 

Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:  Then Vaṅgīsa extolled the Buddha in his presence with fitting verses: 

Yannūnāhaṁ bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.  Why don’t I extoll him in his presence with fitting verses?” 
Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi: 
Then Vaṅgīsa extolled the Buddha in his presence with fitting verses: 
“Kiṁ nu te, vaṅgīsa, imā gāthāyo pubbe parivitakkitā, udāhu ṭhānasova taṁ paṭibhantī”ti? 
“Vaṅgīsa, had you previously composed these verses, or did they spring to mind in the moment?” 
“Tena hi taṁ, vaṅgīsa, bhiyyoso mattāya pubbe aparivitakkitā gāthāyo paṭibhantū”ti. 
“Well then, Vaṅgīsa, speak some more spontaneously inspired verses.” 
“Evaṁ, bhante”ti kho āyasmā vaṅgīso bhagavato paṭissutvā bhiyyoso mattāya bhagavantaṁ pubbe aparivitakkitāhi gāthāhi abhitthavi: 
“Yes, sir,” replied Vaṅgīsa. Then he extolled the Buddha with some more spontaneously inspired verses, not previously composed: 

Yannūnāhaṁ āyasmantaṁ aññāsikoṇḍaññaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.  Why don’t I extoll him in the Buddha’s presence with fitting verses?” 
Atha kho āyasmā vaṅgīso āyasmantaṁ aññāsikoṇḍaññaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi: 
Then Vaṅgīsa extolled Koṇḍañña in the Buddha’s presence with fitting verses: 

Yannūnāhaṁ āyasmantaṁ mahāmoggallānaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.  Why don’t I extoll him in the Buddha’s presence with fitting verses?” 
Atha kho āyasmā vaṅgīso āyasmantaṁ mahāmoggallānaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi: 
Then Vaṅgīsa extolled Mahāmoggallāna in his presence with fitting verses: 

Yannūnāhaṁ bhagavantaṁ sammukhā sāruppāya gāthāya abhitthaveyyan”ti.  Why don’t I extoll him in his presence with fitting verses?” 
Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāya gāthāya abhitthavi: 
Then Vaṅgīsa extolled the Buddha in his presence with fitting verses: 

Tena kho pana samayena āyasmā vaṅgīso aciraarahattappatto hutvā vimuttisukhaṁ paṭisaṁvedī tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Now at that time Vaṅgīsa had recently attained perfection. While experiencing the bliss of freedom, on that occasion he recited these verses: 
hutvā → hoti (bj, sya-all, km) | vimuttisukhaṁ paṭisaṁvedī → vimuttisukhapaṭisaṁvedī (bj, pts2ed); vimuttisukhapatisamvedī (pts1ed) 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:  The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse: 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:  The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse: 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmantaṁ kassapagottaṁ saṁvejetukāmā yenāyasmā kassapagotto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ kassapagottaṁ gāthāhi ajjhabhāsi:  Then the deity haunting that forest approached Kassapagotta wanting to stir him up, and recited these verses: 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā te bhikkhū apassantī paridevamānā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Not seeing those mendicants, the deity haunting that forest cried. And on that occasion they recited this verse: 
Evaṁ vutte, aññatarā devatā taṁ devataṁ gāthāya paccabhāsi: 
When they had spoken, another deity replied with this verse: 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato ānandassa anukampikā atthakāmā āyasmantaṁ ānandaṁ saṁvejetukāmā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ gāthāya ajjhabhāsi:  Then the deity haunting that forest had sympathy for Ānanda, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses: 

Atha kho aññatarā tāvatiṁsakāyikā devatā jālinī nāma āyasmato anuruddhassa purāṇadutiyikā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ gāthāya ajjhabhāsi:  Then a certain deity of the company of the thirty-three named Penelope had been Anuruddha’s partner in a former life. She went up to Anuruddha, and recited these verses: 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato nāgadattassa anukampikā atthakāmā āyasmantaṁ nāgadattaṁ saṁvejetukāmā yenāyasmā nāgadatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgadattaṁ gāthāhi ajjhabhāsi:  Then the deity haunting that forest had sympathy for Nāgadatta, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses: 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yā tasmiṁ kule kulagharaṇī, tassā vaṇṇaṁ abhinimminitvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:  The deity haunting that forest had sympathy for that monk, wanting what’s best for him. So, wanting to stir him up, they manifested in the appearance of the mistress of that family, approached the monk, and addressed him in verse: 

Atha kho so bhikkhu vesāliyā tūriyatāḷitavāditanigghosasaddaṁ sutvā paridevamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Then that mendicant, groaning at the noise of musical instruments being beaten and played, on that occasion recited this verse: 
Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi: 
The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse: 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno dhammaṁ asuṇantī yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:  Not hearing the teaching, the deity haunting that forest approached that mendicant, and addressed them in verse: 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:  The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse: 

Atha kho tasmiṁ vanasaṇḍe adhivatthā devatā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā tassa bhikkhuno santike imaṁ gāthaṁ abhāsi:  The deity haunting that forest approached that mendicant and recited this verse in their presence: 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tesaṁ bhikkhūnaṁ anukampikā atthakāmā te bhikkhū saṁvejetukāmā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:  The deity haunting that forest had sympathy for those mendicants, and wanted what’s best for them. So they approached those mendicants wanting to stir them up, and addressed them in verse: 

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:  The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse: 

Atha kho indako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then the native spirit Indaka went up to the Buddha, and addressed him in verse: 

Atha kho sakkanāmako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:  Then a spirit named Sakka went up to the Buddha, and addressed him in verse: 

Atha kho maṇibhaddo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṁ gāthaṁ abhāsi:  Then the native spirit Maṇibhadda went up to the Buddha, and recited this verse in the Buddha’s presence: 

Atha kho sā upāsikā paridevamānā tāyaṁ velāyaṁ imā gāthāyo abhāsi:  And as that lay woman wept, on that occasion she recited these verses: 

Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then a native spirit was so devoted to Sukkā that he went from street to street and from square to square, and on that occasion recited these verses: 

Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Then a native spirit was so devoted to Sukkā that he went from street to street and from square to square, and on that occasion recited these verses: 

Atha kho cīrāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Then a native spirit was so devoted to Cīrā that he went from street to street and from square to square, and on that occasion recited these verses: 

Atha kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ gāthāya ajjhabhāsi:  Then Sakka addressed the god Suvīra in verse: 

Atha kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ gāthāya ajjhabhāsi:  Then Sakka addressed the god Susīma in verse: 

Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāhi ajjhabhāsi:  So Mātali the charioteer addressed Sakka in verse, 

‘bhaṇa, devānaminda, gāthan’ti.  ‘Lord of gods, recite a verse!’ 
Bhaṇa, vepacitti, gāthan’ti. 
Recite a verse.’ 
Evaṁ vutte, bhikkhave, vepacitti asurindo imaṁ gāthaṁ abhāsi: 
So Vepacitti recited this verse: 
Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṁsu, devā tuṇhī ahesuṁ. 
The titans applauded Vepacitti’s verse, while the gods kept silent. 
‘bhaṇa, devānaminda, gāthan’ti. 
‘Lord of gods, recite a verse!’ 
Evaṁ vutte, bhikkhave, sakko devānamindo imaṁ gāthaṁ abhāsi: 
So Sakka recited this verse: 
Bhāsitāya kho pana, bhikkhave, sakkena devānamindena gāthāya, devā anumodiṁsu, asurā tuṇhī ahesuṁ. 
The gods applauded Sakka’s verse, while the titans kept silent. 
‘bhaṇa, vepacitti, gāthan’ti. 
‘Vepacitti, recite a verse!’ 
Evaṁ vutte, bhikkhave, vepacitti asurindo imaṁ gāthaṁ abhāsi: 
So Vepacitti recited this verse: 
Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṁsu, devā tuṇhī ahesuṁ. 
The titans applauded Vepacitti’s verse, while the gods kept silent. 
‘bhaṇa, devānaminda, gāthan’ti. 
‘Lord of gods, recite a verse!’ 
Evaṁ vutte, bhikkhave, sakko devānamindo imā gāthāyo abhāsi: 
So Sakka recited this verse: 
Bhāsitāsu kho pana, bhikkhave, sakkena devānamindena gāthāsu, devā anumodiṁsu, asurā tuṇhī ahesuṁ. 
The gods applauded Sakka’s verses, while the titans kept silent. 
‘bhāsitā kho vepacittinā asurindena gāthāyo. 
‘The verses spoken by Vepacitti 
Bhāsitā kho sakkena devānamindena gāthāyo. 
The verses spoken by Sakka 
Bhāsitā kho → bhāsitā kho pana (bj, pts2ed) 

Atha kho, bhikkhave, sakko devānamindo mātali saṅgāhakaṁ gāthāya ajjhabhāsi:  Then Sakka, lord of gods, addressed his charioteer Mātali in verse: 

Atha kho verocano asurindo bhagavato santike imaṁ gāthaṁ abhāsi:  Then Verocana recited this verse in the Buddha’s presence: 

Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sakkaṁ devānamindaṁ gāthāya ajjhabhāsiṁsu:  Then those seers addressed Sakka in verse: 

Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ gāthāya ajjhabhāsiṁsu:  Then those seers addressed Sambara in verse: 

Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse: 

Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ gāthāya ajjhabhāsi:  and addressed him in verse: 

Atha kho sakko devānamindo bhagavato santike imaṁ gāthaṁ abhāsi:  Then Sakka recited this verse in the Buddha’s presence: 

Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:  So Mātali the charioteer addressed Sakka in verse: 

Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:  So Mātali the charioteer addressed Sakka in verse: 

Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:  So Mātali the charioteer addressed Sakka in verse: 

Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ gāthāya ajjhabhāsi:  and addressed him in verse: 

Atha kho, bhikkhave, sakko devānamindo sake āsane nisīditvā deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi:  Then Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse: 

Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:  So Vepacitti addressed Sakka in verse: 

Bhūtapubbaṁ, bhikkhave, sakko devānamindo sudhammāyaṁ sabhāyaṁ deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse: 

“bhūtapubbaṁ, bhikkhave, sakko devānamindo sudhammāyaṁ sabhāyaṁ deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:  “Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse: 
Sagāthāvaggasaṁyuttapāḷi niṭṭhitā. 
The Book With Verses is finished. 

‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ;  ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. 
‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ, idaṁ kho dukkhaṁ jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātippabhavaṁ. 
‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth. 

‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ.  ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. 
‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. 
‘The suffering that arises in the world starting with old age and death takes many and diverse forms. 

Sagāthāsutta  With Verses 
Sagāthāsutta → sagāthasuttaṁ (bj, pts1ed, pts2ed) 

Sagāthakasutta  With Verses 
Sagāthakasutta → sagāthasuttaṁ (bj) 

Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi:  It’s good that you understand the detailed meaning of what I’ve said in brief like this.” And he repeated the verses in full. 

Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi:  Then Mahākaccāna recited these verses for them. 
“Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo: 
“This is the discussion I had with these young students.” And he repeated the verses in full. 

Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya.  Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. 
Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ— 
Then those six animals with diverse territories and feeding grounds would each pull towards their own domain and territory. 
āviñcheyyuṁ → āviñjeyyuṁ (bj) 
Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. 
Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. 
Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ— 
Then those six animals with diverse territories and feeding grounds would each pull towards their own domain and territory. 

1. Sagāthāvagga  1. With Verses 
Sagāthāvagga → paṭhamakasagāthavaggo (sya-all); paṭhamasagāthavaggo (pts1ed) 

1. Sagāthāvagga  1. With Verses 

1. Sagāthāvagga  1. With Verses 

1. Sagāthāvagga  1. With Verses 

1. Sagāthāvagga  1. With Verses 

1. Sagāthāvagga  1. With Verses 

1. Sagāthāvagga  1. With Verses 

1. Sagāthāvagga  1. With Verses 

1. Sagāthāvagga  1. With Verses 

1. Sagāthāvagga  1. With Verses 

yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.  to traverse the Buddha’s deep teachings with the eye of wisdom.” 

Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.  to traverse the Buddha’s deep teachings with the eye of wisdom.” 

Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.  to traverse the Buddha’s deep teachings with the eye of wisdom.” 

Nānādhātusutta  Diverse Elements 
Nānādhātusutta → anekadhātusuttaṁ (bj); loka (pts1ed) 
“Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāmī”ti. 
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the world with its many and diverse elements.” 

Nānādhimuttisutta  Diverse Beliefs 
Nānādhimuttisutta → nānādhimuttikasuttaṁ (bj) 
“Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāmī”ti. 
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the diverse convictions of sentient beings.” 

Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ āyasmā sāriputto imāhi gāthāhi anumodi:  Venerable Sāriputta expressed his appreciation to him with these verses. 
Atha kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. 
After expressing his appreciation to Anāthapiṇḍika with these verses, Sāriputta got up from his seat and left. 

5. Sagāthakapuññābhisandavagga  5. Overflowing Merit, With Verses 
Sagāthakapuññābhisandavagga → asaṅkheyyasuttaṁ (bj); abhisanda 1 or sayhaka 1 (pts1ed) 

5. Sagāthakapuññābhisandavagga  5. Overflowing Merit, With Verses 

5. Sagāthakapuññābhisandavagga  5. Overflowing Merit, With Verses 

5. Sagāthakapuññābhisandavagga  5. Overflowing Merit, With Verses 

5. Sagāthakapuññābhisandavagga  5. Overflowing Merit, With Verses 

5. Sagāthakapuññābhisandavagga  5. Overflowing Merit, With Verses 

5. Sagāthakapuññābhisandavagga  5. Overflowing Merit, With Verses 

5. Sagāthakapuññābhisandavagga  5. Overflowing Merit, With Verses 

5. Sagāthakapuññābhisandavagga  5. Overflowing Merit, With Verses 

5. Sagāthakapuññābhisandavagga  5. Overflowing Merit, With Verses 

Sagāthakasutta  With Verses