“kiṁvādī bhavaṁ gotamo kimakkhāyī”ti?  
“What does Master Gotama teach? What does he explain?”
“Yathākathaṁ pana bhavaṁ gotamo kiriyavādī ca akiriyavādī cā”ti?  
“But in what way does Master Gotama teach action and inaction?”
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  
“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
Esāhaṁ, bho kaccāna, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.  
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.

“sutaṁ metaṁ, bho gotama, samaṇo gotamo evamāha:  
“I have heard, Master Gotama, that the ascetic Gotama says this:
Ye te, bho gotama, evamāhaṁsu ‘samaṇo gotamo evamāha:  
an3.57
Kacci te bhoto gotamassa vuttavādino na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati?  
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? vādānupāto → vādānuvādo (mr)
Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti.  
For we don’t want to misrepresent Master Gotama.”
‘samaṇo gotamo evamāha:  
an3.57

“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.  
“Master 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, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Evaṁ kho, bho gotama, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti.  
That’s how the brahmins describe a brahmin who is master of the three Vedic knowledges.”
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti?  
“But Master Gotama, how is one a master of the three knowledges in the training of the Noble One?
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti.  
Master Gotama, please teach me this.”
taṁ namassanti gotamaṁ.  
they revere the awakened Gotama.
“Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti.  
“Master Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.
Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ.  
And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One.
Abhikkantaṁ, bho gotama …pe…  
Excellent, Master Gotama! Excellent! …
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "

“yadeva kho tvaṁ, āvuso sarabha, samaṇaṁ gotamaṁ yāceyyāsi tadeva te samaṇo gotamo pavāreti.  
“The ascetic Gotama has offered to tell you anything you ask for.
Sace te aparipūraṁ bhavissati, samaṇo gotamo paripūressati.  
If you’ve not learned it fully, he’ll fill you in.
Sace pana te paripūraṁ bhavissati, samaṇo gotamo anumodissatī”ti.  
But if you have learned it fully, he’ll agree.”
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadasi bheraṇḍakaṁyeva nadasi.  
In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal.
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṁ ravissāmī’ti, ambukasañcariravitaṁyeva ravasi.  
In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a golden oriole.
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṁ naditabbaṁ maññasī”ti.  
In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.”

8. Ānandavagga  
8. Ānanda
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Atthānanda, kiñci gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti.  
“There is, Ānanda, such a kind of fragrance.” Atthānanda, kiñci gandhajātaṁ → atthānanda gandhajātaṁ (bj, sya-all, km, pts1ed)
“Idhānanda, yasmiṁ gāme vā nigame vā itthī vā puriso vā buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti,  
“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha.
Idaṁ kho taṁ, ānanda, gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatīti.  
This is the kind of fragrance that spreads with the wind, and against it, and both.

gotamena yasassinā.  
by Gotama the renowned.

Ekaṁ samayaṁ bhagavā bhoganagare viharati ānandacetiye.  
At one time the Buddha was staying near the city of Bhoga, at the Ānanda Tree-shrine.
Ānando upavāṇapañcamaṁ;  
an4.180

“Itohaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.  
“I’m coming, my good man, from the presence of the ascetic Gotama.”
“Taṁ kiṁ maññati bhavaṁ piṅgiyānī samaṇassa gotamassa paññāveyyattiyaṁ? Paṇḍito maññe”ti?  
“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi.  
“My good man, who am I to judge the ascetic Gotama’s lucidity of wisdom?
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.  
You’d really have to be on the same level to judge his lucidity of wisdom.”
“Uḷārāya khalu bhavaṁ piṅgiyānī samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.  
“Master Piṅgiyānī praises the ascetic Gotama with magnificent praise indeed.”
“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi.  
“Who am I to praise the ascetic Gotama?
Pasatthappasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti.  
He is praised by the praised as the first among gods and humans.” Pasatthappasatthova → pasaṭṭhapasaṭṭho ca (sya-all, km, mr); pasatthapasatho va (pts1ed)
“Kiṁ pana bhavaṁ piṅgiyānī atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti?  
“But for what reason are you so devoted to the ascetic Gotama?”
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— 
In the same way, when you hear the ascetic Gotama’s teaching—
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— 
In the same way, when you hear the ascetic Gotama’s teaching—
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— 
In the same way, when you hear the ascetic Gotama’s teaching—
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— 
In the same way, when you hear the ascetic Gotama’s teaching—
Evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— 
In the same way, when you hear the ascetic Gotama’s teaching—
Esāhaṁ, bho piṅgiyāni, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.  
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:  
Then, after the meal, on his return from almsround, he addressed Venerable Ānanda,
“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.  
“Come, Ānanda, let’s go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s meditation.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami.  
So the Buddha went with Ānanda to the Eastern Monastery.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi:  
In the late afternoon the Buddha came out of retreat and addressed Ānanda,
“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.  
“Come, Ānanda, let’s go to the eastern gate to bathe.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ.  
So the Buddha went with Ānanda to the eastern gate to bathe.

Khemaindriya ānanda,  
an6.54

gotamena yasassinā.  
by Gotama the renowned.

“icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti.  
“Sir, I’d like to go to see the ascetic Gotama.”
“Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi?  
“But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction?
Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.  
For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.”
“icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti.  
an8.12
“Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi?  
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Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.  
an8.12
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’
Ye te, bhante, evamāhaṁsu: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṁ abhūtena abbhācikkhanti dhammassa cānudhammaṁ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati?  
I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? vādānuvādo → vādānupāto (si, sya-all, pts1ed)
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
I believe in inaction, I teach inaction, and I guide my disciples in that way.
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
I believe in action, I teach action, and I guide my disciples in that way.
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
I believe in annihilationism, I teach annihilation, and I guide my disciples in that way.
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
I’m disgusted, I teach disgust, and I guide my disciples in that way.
‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
I'm an exterminator, I teach extermination, and I guide my disciples in that way.
‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
I’m a mortifier, I teach mortification, and I guide my disciples in that way.
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
I’m immature, I teach immaturity, and I guide my disciples in that way.
‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
I’m ambitious, I teach ambition, and I guide my disciples in that way.
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti?  
I believe in inaction, I teach inaction, and I guide my disciples in that way?
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
an8.12
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti?  
I believe in action, I teach action, and I guide my disciples in that way?
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
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‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti?  
I believe in annihilationism, I teach annihilation, and I guide my disciples in that way?
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
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‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti?  
I’m disgusted, I teach disgust, and I guide my disciples in that way?
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
an8.12
‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti?  
I'm an exterminator, I teach extermination, and I guide my disciples in that way?
‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
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‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti?  
I’m a mortifier, I teach mortification, and I guide my disciples in that way?
‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
an8.12
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti?  
I’m immature, I teach immaturity, and I guide my disciples in that way?
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti.  
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‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti?  
I’m ambitious, I teach ambition, and I guide my disciples in that way?
‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’”ti.  
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‘samaṇo gotamo evamāha— 
the ascetic Gotama says this:
“ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ.  
“Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.
Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman”ti.  
The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.”
‘ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ.  
‘Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.
Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti.  
The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’”

6. Gotamīvagga  
6. Gotamī Gotamīvagga → paṇṇāsakāsaṅgahito paṭhamavaggo (cck); paṇṇāsakāsaṅgahitā vaggā (sya1ed, sya2ed)
Gotamīsutta  
With Gotamī Gotamīsutta → sandhānavaggo (sya-all); sa-ādhānavagga (pts1ed)
Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatī gotamī bhagavantaṁ etadavoca:  
Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him: mahāpajāpatī → mahāpajāpati (sya-all)
“Alaṁ, gotami.  
“Enough, Gotamī.
Dutiyampi kho mahāpajāpatī gotamī bhagavantaṁ etadavoca:  
For a second time …
“Alaṁ, gotami.  
an8.51
Tatiyampi kho mahāpajāpatī gotamī bhagavantaṁ etadavoca:  
For a third time, Mahāpajāpatī Gotamī said to the Buddha:
“Alaṁ, gotami.  
“Enough, Gotamī.
Atha kho mahāpajāpatī gotamī “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti dukkhī dummanā assumukhī rudamānā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  
Then Mahāpajāpatī Gotamī thought, “The Buddha does not permit females to go forth.” Miserable and sad, weeping, with a tearful face, she bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṁ yena vesālī tena pakkāmi.  
Then Mahāpajāpatī Gotamī had her hair shaved, and dressed in ocher robes. Together with several Sakyan ladies she set out for Vesālī.
Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.  
Then Mahāpajāpatī Gotamī stood crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.
Addasā kho āyasmā ānando mahāpajāpatiṁ gotamiṁ sūnehi pādehi rajokiṇṇena gattena dukkhiṁ dummanaṁ assumukhiṁ rudamānaṁ bahidvārakoṭṭhake ṭhitaṁ.  
Venerable Ānanda saw her standing there,
Disvāna mahāpajāpatiṁ gotamiṁ etadavoca:  
and said to her,
“kiṁ nu tvaṁ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti?  
“Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?”
“Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.  
“Honorable Ānanda, it’s because the Buddha does not permit females to go forth in the teaching and training proclaimed by the Realized One.”
“Tena hi tvaṁ, gotami, muhuttaṁ idheva tāva hohi, yāvāhaṁ bhagavantaṁ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.  
“Well then, Gotamī, wait here just a moment, while I ask the Buddha to grant the going forth for females.”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā:  
“Sir, Mahāpajāpatī Gotamī is standing crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.
“Alaṁ, ānanda.  
“Enough, Ānanda.
tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca:  
For a third time, Ānanda said to the Buddha:
“Alaṁ, ānanda.  
“Enough, Ānanda.
Atha kho āyasmato ānandassa etadahosi:  
Then Venerable Ānanda thought,
Atha kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Venerable Ānanda said to the Buddha,
“Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti.  
“She is able, Ānanda.”
bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā;  
Sir, Mahāpajāpatī has been very helpful to the Buddha. She is his aunt who raised him, nurtured him, and gave him her milk.
“Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā— 
“Ānanda, if Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her ordination.
Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā”ti.  
If Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her ordination.”
Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṁ gotamiṁ etadavoca:  
Then Ānanda, having learned these eight principles of respect from the Buddha himself, went to Mahāpajāpatī Gotamī and said:
“Sace kho tvaṁ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā— 
“Gotamī, if you accept eight principles of respect, that will be your ordination.
Sace kho tvaṁ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti.  
If you accept these eight principles of respect, that will be your ordination.”
“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā adhimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpeyya;  
“Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. sīsaṁnhāto → sīsaṁ nahāto (bj, pts1ed); sīsanahāto (cck); sīsanhāto (sya1ed, sya2ed) | adhimuttakamālaṁ → atimuttakamālaṁ (bj)
evamevaṁ kho ahaṁ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṁ anatikkamanīye”ti.  
In the same way, sir, I accept these eight principles of respect as not to be transgressed so long as life lasts.”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṁ anatikkamanīyā”ti.  
“Sir, Mahāpajāpatī Gotamī has accepted the eight principles of respect as not to be transgressed so long as life lasts.”
“Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ, ciraṭṭhitikaṁ, ānanda, brahmacariyaṁ abhavissa, vassasahassameva saddhammo tiṭṭheyya.  
“Ānanda, if females had not gained the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One, the spiritual life would have lasted long. The true teaching would have remained for a thousand years.
Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajito, na dāni, ānanda, brahmacariyaṁ ciraṭṭhitikaṁ bhavissati.  
But since they have gained the going forth, now the spiritual life will not last long.
Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.  
The true teaching will remain only five hundred years.
Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi;  
It’s like those families with many women and few men. They’re easy prey for bandits and thieves. bahutthikāni → bahukitthikāni (bj, pts1ed); bahuitthikāni (sya-all)
evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.  
In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.
Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṁ taṁ sālikkhettaṁ na ciraṭṭhitikaṁ hoti;  
It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long.
evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.  
In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.
Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṁ taṁ ucchukkhettaṁ na ciraṭṭhitikaṁ hoti;  
It’s like a field full of sugar cane. Once the disease called ‘red rot’ attacks, it doesn’t last long. mañjiṭṭhikā → mañjeṭṭhikā (bj, sya-all)
evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.  
In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.
Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṁ bandheyya yāvadeva udakassa anatikkamanāya;  
As a man might build a dyke around a large lake as a precaution against the water overflowing, paṭikacceva → paṭigacceva (bj, pts1ed) "
evamevaṁ kho, ānanda, mayā paṭikacceva bhikkhunīnaṁ aṭṭha garudhammā paññattā yāvajīvaṁ anatikkamanīyā”ti.  
in the same way as a precaution I’ve prescribed the eight principles of respect as not to be transgressed so long as life lasts.” "

Uruvelakappe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:  
Then, after the meal, on his return from almsround, he addressed Venerable Ānanda,
“idheva tāva tvaṁ, ānanda, hohi, yāvāhaṁ mahāvanaṁ ajjhogāhāmi divāvihārāyā”ti.  
“Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho tapusso gahapati āyasmantaṁ ānandaṁ etadavoca:  
The householder Tapussa went up to Venerable Ānanda, bowed, sat down to one side, and said to him:
“Mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā.  
“Honorable Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them.
“Evaṁ, bhante”ti kho tapusso gahapati āyasmato ānandassa paccassosi.  
“Yes, sir,” replied Tapussa.
Atha kho āyasmā ānando tapussena gahapatinā saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Ānanda told him what had happened.
‘mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ’.  
an9.41
“Evametaṁ, ānanda, evametaṁ, ānanda.  
“That’s so true, Ānanda! That’s so true!
Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:  
Before my awakening—when I was still unawakened but intent on awakening—I too thought,
Tassa mayhaṁ, ānanda, nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in renunciation; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
So kho ahaṁ, ānanda, aparena samayena kāmesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that.
Tassa mayhaṁ, ānanda, nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in renunciation; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṁ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.  
And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Tassa mayhaṁ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
While I was in that meditation, perceptions accompanied by sensual pleasures beset me due to loss of focus, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in not placing the mind; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
So kho ahaṁ, ānanda, aparena samayena vitakkesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, avitakke ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of placing the mind and cultivated that, and I realized the benefits of not placing the mind and developed that.
Tassa mayhaṁ, ānanda, avitakke cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind was secure in not placing the mind; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṁ, ānanda, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi.  
And so, as the placing of the mind and keeping it connected were stilled … I entered and remained in the second absorption.
Tassa mayhaṁ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
While I was in that meditation, perceptions accompanied by placing the mind beset me due to loss of focus, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in freedom from rapture; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
So kho ahaṁ, ānanda, aparena samayena pītiyā ādīnavaṁ disvā taṁ bahulamakāsiṁ, nippītike ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that.
Tassa mayhaṁ, ānanda, nippītike cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in freedom from rapture; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṁ, ānanda, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi.  
And so, with the fading away of rapture … I entered and remained in the third absorption.
Tassa mayhaṁ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
While I was in that meditation, perceptions accompanied by rapture beset me due to loss of focus, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in being without pleasure and pain; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
So kho ahaṁ, ānanda, aparena samayena upekkhāsukhe ādīnavaṁ disvā taṁ bahulamakāsiṁ adukkhamasukhe ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of bliss with equanimity and cultivated that, and I realized the benefits of being without pleasure and pain and developed that.
Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind was secure in being without pleasure and pain; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṁ, ānanda, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.  
And so, giving up pleasure and pain … I entered and remained in the fourth absorption.
Tassa mayhaṁ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
While I was in that meditation, perceptions accompanied by bliss with equanimity beset me due to loss of focus, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in the dimension of infinite space; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
So kho ahaṁ, ānanda, aparena samayena rūpesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that.
Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in the dimension of infinite space; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṁ, ānanda, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāmi.  
And so, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space.
Tassa mayhaṁ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
While I was in that meditation, perceptions accompanied by forms beset me due to loss of focus, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in the dimension of infinite consciousness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
So kho ahaṁ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that.
Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in the dimension of infinite consciousness; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṁ, ānanda, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāmi.  
And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness.
Tassa mayhaṁ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
While I was in that meditation, perceptions accompanied by the dimension of infinite space beset me due to loss of focus, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in the dimension of nothingness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
So kho ahaṁ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that.
Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in the dimension of nothingness; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṁ, ānanda, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi.  
And so, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness.
Tassa mayhaṁ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
While I was in that meditation, perceptions accompanied by the dimension of infinite consciousness beset me due to loss of focus, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in the dimension of neither perception nor non-perception; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
So kho ahaṁ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that.
Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in the dimension of neither perception nor non-perception; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṁ, ānanda, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi.  
And so, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception.
Tassa mayhaṁ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
While I was in that meditation, perceptions accompanied by the dimension of nothingness beset me due to loss of focus, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind wasn’t secure in the cessation of perception and feeling; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
Tassa mayhaṁ, ānanda, etadahosi:  
Then I thought,
So kho ahaṁ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that.
Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind became secure in the cessation of perception and feeling; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu.  
And so, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended.
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 Brahmās, 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 Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ānando brāhmaṇā devo,  
"

Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.  
If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited. uppilāvitattaṁ → ubbilāvitattaṁ (bj, sya-all); ubbillāvitattaṁ (pts1ed)
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo.  
You’ll get thrilled, elated, and excited, which would be an obstacle for you alone. uppilāvitā → ubbilāvino (bj); ubbilāvitattā (sya-all); ubbillāvitā (pts1ed)
‘Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti— 
‘The ascetic Gotama has given up killing living creatures. He has renounced the rod and the sword. He’s scrupulous and kind, living full of compassion for all living beings.’
‘Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti— 
‘The ascetic Gotama has given up stealing. He takes only what’s given, and expects only what’s given. He keeps himself clean by not thieving.’
‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti— 
‘The ascetic Gotama has given up unchastity. He is celibate, set apart, avoiding the vulgar act of sex.’ ārācārī → anācārī (mr) | virato → paṭivirato (katthaci)
‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti— 
‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and trustworthy, and doesn’t trick the world with his words.’ theto → ṭheto (sya-all, km)
‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā’ti— 
‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.’
‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti— 
‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.’
‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti— 
‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.’
‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti— 
‘The ascetic Gotama refrains from injuring plants and seeds.’
‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā ….  
‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’ virato → vikālabhojanā paṭivirato (pts1ed); paṭivirato (katthaci)
Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo ….  
‘He refrains from seeing shows of dancing, singing, and music .’
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo ….  
‘He refrains from beautifying and adorning himself with garlands, perfumes, and makeup.’
Uccāsayanamahāsayanā paṭivirato samaṇo gotamo ….  
‘He refrains from high and luxurious beds.’
Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo ….  
‘He refrains from receiving gold and money,
Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo ….  
raw grains,
Āmakamaṁsapaṭiggahaṇā paṭivirato samaṇo gotamo ….  
raw meat,
Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo ….  
women and girls,
Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo ….  
male and female bondservants,
Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo ….  
goats and sheep,
Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo ….  
chickens and pigs,
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo ….  
elephants, cows, horses, and mares,
Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo ….  
and fields and land.’
Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo ….  
‘He refrains from running errands and messages;
Kayavikkayā paṭivirato samaṇo gotamo ….  
buying and selling;
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato samaṇo gotamo ….  
falsifying weights, metals, or measures;
Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo ….  
bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti— 
mutilation, murder, abduction, banditry, plunder, and violence.’
iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such injury to plants and seeds.’
iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from storing up such goods.’
iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such shows.’
iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such gambling.’
iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such bedding.’
iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such beautification and adornment.’
iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such low talk.’
iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such argumentative talk.’
iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such errands.’
iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such deceit and flattery.’ iti → iti (bj, mr)
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such low lore, such wrong livelihood.’
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such low lore, such wrong livelihood.’
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such low lore, such wrong livelihood.’
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such low lore, such wrong livelihood.’
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such low lore, such wrong livelihood.’
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such low lore, such wrong livelihood.’
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such low lore, such wrong livelihood.’
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:  
When he had spoken, Venerable Ānanda said to the Buddha,
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī”ti.  
“Well then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”

“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.  
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.  
“The ascetic Gotama has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:
Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.  
They’re going to see that Master Gotama.”
āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.  
you to wait, as he will also go to see the ascetic Gotama.’”
‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.  
dn4
“soṇadaṇḍo kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.  
the brahmin Soṇadaṇḍa was going to see the ascetic Gotama.
“saccaṁ kira bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?  
“Is it really true that you are going to see the ascetic Gotama?”
‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.  
dn4
“Mā bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkami.  
“Please don’t, master Soṇadaṇḍa!
Na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.  
It’s not appropriate for you to go to see the ascetic Gotama.
Sace bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati.  
For if you do so, your reputation will diminish and his will increase.
Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;  
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.  
it’s appropriate that he comes to see you.
Yampi bhavaṁ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;  
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.  
it’s appropriate that he comes to see you.
samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…  
The ascetic Gotama is young, and has newly gone forth. …
Imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;  
For this reason, too, it’s not appropriate for you to go to see the ascetic Gotama;
samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamitun”ti.  
it’s appropriate that he comes to see you.”
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ;  
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.  
and it’s not appropriate for him to come to see me.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena.  
He 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.
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ;  
For this reason it’s not appropriate for the ascetic Gotama to come to see me;
atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.  
rather, it’s appropriate for me to go to see him.
Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…  
When he went forth he abandoned a large family circle. …
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…  
When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. …
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…  
He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…  
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya …pe…  
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, remarkable to behold. …
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…  
He is ethical, possessing ethical conduct that is noble and skillful. …
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…  
He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…  
He’s a teacher of teachers. …
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…  
He has ended sensual desire, and is rid of caprice. …
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…  
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…  
He went forth from an eminent family of unbroken aristocratic lineage. …
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…  
He went forth from a rich, affluent, and wealthy family. …
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…  
People come from distant lands and distant countries to question him. …
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…  
Many thousands of deities have gone for refuge for life to him. …
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…  
He has the thirty-two marks of a great man. …
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…  
He is welcoming, congenial, polite, smiling, open, the first to speak. …
Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…  
He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…  
Many gods and humans are devoted to him. …
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…  
While he is residing in a village or town, non-human entities do not harass them. …
Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati. Yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato.  
He leads an order and a community, and teaches a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins.
Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…  
Rather, he came by his fame due to his supreme knowledge and conduct. …
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…  
King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…  
King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…  
The brahmin Pokkharasādi and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…  
He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…  
King Pasenadi of Kosala …
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…  
and the brahmin Pokkharasādi.
Samaṇo khalu, bho, gotamo campaṁ anuppatto, campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.  
The ascetic Gotama has arrived at Campā and is staying at the Gaggarā Lotus Pond.
Yampi, bho, samaṇo gotamo campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṁ samaṇo gotamo;  
dn4
Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.  
For this reason, too, it’s not appropriate for Master Gotama to come to see me;
Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.  
rather, it’s appropriate for me to go to see him.
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo.  
This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,
Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.  
for the praise of Master Gotama is limitless.”
“yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.  
“According to Soṇadaṇḍa’s praises, if Master Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a shoulder bag.”
“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.  
“Well then, gentlemen, let’s all go to see the ascetic Gotama.”
“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ;  
“Suppose I was to ask the ascetic Gotama a question.
tatra ce maṁ samaṇo gotamo evaṁ vadeyya:  
He might say to me:
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti.  
‘Soṇadaṇḍa is foolish and incompetent. He’s not able to ask the ascetic Gotama a rational question.’
Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ;  
Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer.
tatra ce maṁ samaṇo gotamo evaṁ vadeyya:  
He might say to me:
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti.  
‘Soṇadaṇḍa is foolish and incompetent. He’s not able to satisfy the ascetic Gotama’s mind with his answer.’
Ahañceva kho pana evaṁ samīpagato samāno adisvāva samaṇaṁ gotamaṁ nivatteyyaṁ, tena maṁ ayaṁ parisā paribhaveyya:  
On the other hand, if I were to turn back after having come so far without having seen the ascetic Gotama, the assembly might disparage me for that:
‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ, kathañhi nāma evaṁ samīpagato samāno adisvā samaṇaṁ gotamaṁ nivattissatī’ti.  
‘Soṇadaṇḍa is foolish and incompetent. He’s stuck-up and scared. He doesn’t dare to go and see the ascetic Gotama. For how on earth can he turn back after having come so far without having seen the ascetic Gotama!’
“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ;  
dn4
tatra ce maṁ samaṇo gotamo evaṁ vadeyya:  
dn4
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti.  
dn4
Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ;  
dn4
tatra ce maṁ samaṇo gotamo evaṁ vadeyya:  
dn4
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti.  
dn4
Aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti.  
“If only the ascetic Gotama would ask me about my own teacher’s scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer.”
‘aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā’ti, tatra maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ pucchati.  
dn4
“pañcahi, bho gotama, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;  
“Master Gotama, a brahmin must possess five factors for the brahmins to describe him as a brahmin;
Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;  
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.
Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;  
These are the five factors which a brahmin must possess for the brahmins to describe him as a brahmin;
“Sakkā, bho gotama.  
“It is possible, Master Gotama.
Imesañhi, bho gotama, pañcannaṁ aṅgānaṁ vaṇṇaṁ ṭhapayāma.  
We could leave appearance out of the five factors.
Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;  
dn4
Imehi kho, bho gotama, catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;  
A brahmin must possess the remaining four factors for the brahmins to rightly describe him as a brahmin.”
“Sakkā, bho gotama.  
“It is possible, Master Gotama.
Imesañhi, bho gotama, catunnaṁ aṅgānaṁ mante ṭhapayāma.  
We could leave the hymns out of the four factors.
Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;  
dn4
Imehi kho, bho gotama, tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;  
A brahmin must possess the remaining three factors for the brahmins to rightly describe him as a brahmin.”
“Sakkā, bho gotama.  
“It is possible, Master Gotama.
Imesañhi, bho gotama, tiṇṇaṁ aṅgānaṁ jātiṁ ṭhapayāma.  
We could leave birth out of the three factors.
Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato;  
It’s when a brahmin is ethical, mature in ethical conduct;
Imehi kho, bho gotama, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;  
A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.”
Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī”ti.  
You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!”
‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṁ mantavho asmiṁ vacane.  
Soṇadaṇḍa is unlearned, a poor speaker, witless, and not capable of debating with me about this, then leave him aside and you can debate with me.
‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṁ paṭimantetū”ti.  
he’s learned, a good speaker, astute, and capable of debating with me about this, then you should stand aside and let him debate with me.”
“tiṭṭhatu bhavaṁ gotamo, tuṇhī bhavaṁ gotamo hotu, ahameva tesaṁ sahadhammena paṭivacanaṁ karissāmī”ti.  
“Let it be, Master Gotama, be silent. I myself will respond to them in a legitimate manner.”
‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti.  
‘You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!’
“Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṁ parisāyaṁ samasamo atthi vaṇṇena ṭhapetvā samaṇaṁ gotamaṁ.  
“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, remarkable to behold. There’s no-one in this assembly so good-looking, apart from the ascetic Gotama.
“No hidaṁ, bho gotama.  
“No, Master Gotama.
Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṁ sīlaṁ.  
For wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
Seyyathāpi, bho gotama, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya;  
It’s just like when you clean one hand with the other, or clean one foot with the other.
evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ.  
In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
“Ettakaparamāva mayaṁ, bho gotama, etasmiṁ atthe.  
“That’s all I know about this matter, Master Gotama.
Sādhu vata bhavantaṁyeva gotamaṁ paṭibhātu etassa bhāsitassa attho”ti.  
May Master Gotama himself please clarify the meaning of this.”
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.  
“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.  
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.  
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.  
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.  
Would you and the mendicant Saṅgha please accept a meal from me tomorrow?”
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.  
“It’s time, Master Gotama, the meal is ready.”
“ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya.  
“Master Gotama, if, when I have gone to an assembly, I rise from my seat and bow to the Buddha, that assembly might disparage me for that.
Ahañceva kho pana, bho gotama, parisagato samāno añjaliṁ paggaṇheyyaṁ, āsanā me taṁ bhavaṁ gotamo paccuṭṭhānaṁ dhāretu.  
If, when I have gone to an assembly, I raise my joined palms, please take it that I have risen from my seat.
Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṁ omuñceyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretu.  
And if I undo my turban, please take it that I have bowed.
Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya.  
And Master Gotama, if, when I am in a carriage, I get down from my carriage and bow to the Buddha, that assembly might disparage me for that.
Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṁ abbhunnāmeyyaṁ, yānā me taṁ bhavaṁ gotamo paccorohanaṁ dhāretu.  
If, when I am in a carriage, I hold up my goad, please take it that I have got down from my carriage.
Ahañceva kho pana, bho gotama, yānagato samāno chattaṁ apanāmeyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretū”ti.  
And if I lower my sunshade, please take it that I have bowed.”

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ.  
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṁ.  
“The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:
Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.  
They’re going to see that Master Gotama.”
‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti.  
the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories.
Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti.  
Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?”
āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.  
you to wait, as he will also go to see the ascetic Gotama.’”
‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.  
dn5
“kūṭadanto kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.  
Kūṭadanta was going to see the ascetic Gotama.
“saccaṁ kira bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?  
“Is it really true that you are going to see the ascetic Gotama?”
‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.  
dn5
“Mā bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkami.  
“Please don’t!
Na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.  
It’s not appropriate for you to go to see the ascetic Gotama.
Sace bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati.  
For if you do so, your reputation will diminish and his will increase.
Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.  
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.  
it’s appropriate that he comes to see you.
Yampi bhavaṁ kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.  
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.  
it’s appropriate that he comes to see you.
Samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…  
The ascetic Gotama is young, and has newly gone forth. …
Yampi bhavaṁ kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.  
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamitun”ti.  
it’s appropriate that he comes to see you.”
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ,  
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.  
and it’s not appropriate for him to come to see me.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.  
He 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.
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.  
For this reason it’s not appropriate for the ascetic Gotama to come to see me;
Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.  
rather, it’s appropriate for me to go to see him.
Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…  
When he went forth he abandoned a large family circle. …
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…  
When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. …
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…  
He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…  
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…  
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, remarkable to behold. …
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…  
He is ethical, possessing ethical conduct that is noble and skillful. …
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…  
He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…  
He’s a teacher of teachers. …
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…  
He has ended sensual desire, and is rid of caprice. …
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…  
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…  
He went forth from an eminent family of unbroken aristocratic lineage. …
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…  
He went forth from a rich, affluent, and wealthy family. …
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…  
People come from distant lands and distant countries to question him. …
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…  
Many thousands of deities have gone for refuge for life to him. …
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…  
He has the thirty-two marks of a great man. …
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…  
He is welcoming, congenial, polite, smiling, open, the first to speak. …
Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…  
He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…  
Many gods and humans are devoted to him. …
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…  
While he is residing in a village or town, non-human entities do not harass them. …
Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati, yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato.  
He leads an order and a community, and teaches a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins.
Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…  
Rather, he came by his fame due to his supreme knowledge and conduct. …
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…  
King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…  
King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…  
The brahmin Pokkharasādi and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…  
He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…  
King Pasenadi of Kosala …
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…  
and the brahmin Pokkharasādi.
Samaṇo khalu, bho, gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ.  
The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.
Yampi, bho, samaṇo gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ, atithimhākaṁ samaṇo gotamo.  
dn5
Imināpaṅgena nārahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.  
For this reason, too, it’s not appropriate for Master Gotama to come to see me,
Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.  
rather, it’s appropriate for me to go to see him.
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo.  
This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,
Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.  
for the praise of Master Gotama is limitless.”
“yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.  
“According to Kūṭadanta’s praises, if Master Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a shoulder bag.”
“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.  
“Well then, gentlemen, let’s all go to see the ascetic Gotama.”
“sutaṁ metaṁ, bho gotama:  
“Master Gotama, I’ve heard that
‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti.  
you know how to accomplish the sacrifice with three modes and sixteen accessories.
Sādhu me bhavaṁ gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ desetū”ti.  
Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.”
“kasmā pana bhavaṁ kūṭadanto samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodatī”ti?  
“How can you not applaud the ascetic Gotama’s fine words?”
“Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi.  
“It’s not that I don’t applaud what he said.
Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyya.  
If anyone didn’t applaud such fine words, their head would explode!
samaṇo gotamo na evamāha:  
the ascetic Gotama does not say:
api ca samaṇo gotamo:  
Rather, he just says:
‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti.  
the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him.
Abhijānāti pana bhavaṁ gotamo evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā”ti?  
Does Master Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn in a good place, a heavenly realm?”
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” appaṭṭhataro → appatthataro (sya-all, km) | tividhāya yaññasampadāya → tividhayaññasampadāya (mr) "
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But what is it?”
“Ko nu kho, bho gotama, hetu ko paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti?  
“What is the cause, Master Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But what is it?”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
dn5
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
dn5
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
dn5
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.  
“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.  
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.  
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.  
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Esāhaṁ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṁ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatū”ti.  
And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!”
“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.  
“Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”
“kālo, bho gotama; niṭṭhitaṁ bhattan”ti.  
“It’s time, Master Gotama, the meal is ready.”

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:
“kahaṁ nu kho, bho nāgita, etarahi so bhavaṁ gotamo viharati?  
“Master Nāgita, where is Master Gotama at present?
Dassanakāmā hi mayaṁ taṁ bhavantaṁ gotaman”ti.  
For we want to see him.”
“disvāva mayaṁ taṁ bhavantaṁ gotamaṁ gamissāmā”ti.  
“We’ll go only after we’ve seen Master Gotama.”
‘kiṁ nu kho, āvuso gotama, taṁ jīvaṁ taṁ sarīraṁ, udāhu aññaṁ jīvaṁ aññaṁ sarīran’ti?  
‘Reverend Gotama, are the soul and the body the same thing, or they are different things?’

ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati.  
At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully extinguished.
“ehi tvaṁ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:  
“Here, student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.  

‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.  
‘Sir, please visit the student Subha, Todeyya’s son, at his home out of compassion.’”
“Evaṁ, bho”ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.  
“Yes, sir,” replied the student, and did as he was asked.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so māṇavako āyasmantaṁ ānandaṁ etadavoca:  

“subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;  

‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.  

Evaṁ vutte, āyasmā ānando taṁ māṇavakaṁ etadavoca:  
When he had spoken, Venerable Ānanda said to him,
“Evaṁ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; upasaṅkamitvā subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca:  
“Yes, sir,” replied the student. He went back to Subha, and told him what had happened, adding,
“avocumhā kho mayaṁ bhoto vacanena taṁ bhavantaṁ ānandaṁ:  

‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati, evañca vadeti:  

“sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”’ti.  

Evaṁ vutte, bho, samaṇo ānando maṁ etadavoca:  

Ettāvatāpi kho, bho, katameva etaṁ, yato kho so bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti.  
“This much, sir, I managed to do. At least Master Ānanda will take the opportunity to visit tomorrow.”
Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.  
Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto āyasmantaṁ ānandaṁ etadavoca:  
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“bhavañhi ānando tassa bhoto gotamassa dīgharattaṁ upaṭṭhāko santikāvacaro samīpacārī.  
“Master Ānanda, you were Master Gotama’s attendant. You were close to him, living in his presence.
Bhavametaṁ ānando jāneyya, yesaṁ so bhavaṁ gotamo dhammānaṁ vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.  
You ought to know what things Master Gotama praised, and in which he encouraged, settled, and grounded all these people.
Katamesānaṁ kho, bho ānanda, dhammānaṁ so bhavaṁ gotamo vaṇṇavādī ahosi; kattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?  
What were those things?”
“Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?  
“But what was that entire spectrum of noble ethics that the Buddha praised?”
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.  
“It’s incredible, Master Ānanda, it’s amazing,
So cāyaṁ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo.  
This entire spectrum of noble ethics is complete, not lacking anything!
Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi.  
Such a complete spectrum of ethics cannot be seen among the other ascetics and brahmins.
Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu:  
Were other ascetics and brahmins to see such an entire spectrum of noble ethics in themselves, they’d be delighted with just that much:
Atha ca pana bhavaṁ ānando evamāha:  
And yet you say:
“Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?  
But what, Master Ānanda, was that noble spectrum of immersion that the Buddha praised?”
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.  
“It’s incredible, Master Ānanda, it’s amazing!
So cāyaṁ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo.  
This noble spectrum of immersion is complete, not lacking anything!
Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi.  
Such a complete spectrum of immersion cannot be seen among the other ascetics and brahmins.
Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu:  
Were other ascetics and brahmins to see such a complete spectrum of noble immersion in themselves, they’d be delighted with just that much:
Atha ca pana bhavaṁ ānando evamāha:  
And yet you say:
Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?  
But what, Master Ānanda, was that spectrum of noble wisdom that the Buddha praised?”
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.  
“It’s incredible, Master Ānanda, it’s amazing!
So cāyaṁ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo.  
This noble spectrum of wisdom is complete, not lacking anything!
Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ paññākkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi.  
Such a complete spectrum of wisdom cannot be seen among the other ascetics and brahmins.
Abhikkantaṁ, bho ānanda, abhikkantaṁ, bho ānanda.  
Excellent, Master Ānanda! Excellent!
Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito.  
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Ānanda has made the teaching clear in many ways.
Esāhaṁ, bho ānanda, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.  
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  
From this day forth, may Master Ānanda remember me as a lay follower who has gone for refuge for life.” "

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sālavatikaṁ anuppatto.  
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Sālavatikā, together with a large Saṅgha of five hundred mendicants.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:  
“Here, dear Rosika, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘lohicco, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti;  
dn12
adhivāsetu kira bhavaṁ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.  
together with the mendicant Saṅgha, might please accept tomorrow’s meal from the brahmin Lohicca.”
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṁ ārocehi— 
“Here, dear Rosika, go to the ascetic Gotama and announce the time, saying:
kālo, bho gotama, niṭṭhitaṁ bhattan”ti.  
‘It’s time, Master Gotama, the meal is ready.’”
“Evaṁ, bho gotama”.  
“Yes, Master Gotama.”
“Evaṁ, bho gotama”.  
“Yes, Master Gotama.”
“Antarāyakaro, bho gotama”.  
“They would, Master Gotama.”
“Ahitānukampī, bho gotama”.  
“Unkindly, sir.”
“Sapattakaṁ, bho gotama”.  
“Hostility, sir.”
“Micchādiṭṭhi, bho gotama”.  
“Wrong view, Master Gotama.”
“Evaṁ, bho gotama”.  
“Yes, Master Gotama.”
“Antarāyakaro, bho gotama”.  
“They would, Master Gotama.”
“Ahitānukampī, bho gotama”.  
“Unkindly, sir.”
“Sapattakaṁ, bho gotama”.  
“Hostility, sir.”
“Micchādiṭṭhi, bho gotama”.  
“Wrong view, Master Gotama.”
“atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti?  
“But Master Gotama, is there a teacher in the world who does not deserve to be reprimanded?”
“Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?  
“But who is that teacher?”
“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya;  
“Suppose, Master Gotama, a person was falling over a cliff, and another person were to grab them by the hair, pull them up, and place them on firm ground.
evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito.  
In the same way, when I was falling off a cliff Master Gotama pulled me up and placed me on safe ground.
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.  
Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.  
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.  
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "

Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ.  
Gotama is my clan.
Mayhaṁ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.  
I have as chief attendant a mendicant named Ānanda.
Bhagavā, mārisā, gotamo gottena.  
Gotama is your clan.
Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.  
You have as chief attendant a mendicant named Ānanda.
Bhagavā, mārisā, gotamo gottena.  
dn14
Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko aggupaṭṭhāko ahosi.  
dn14

“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.  
“Master Gotama, King Ajātasattu of Magadha, son of the princess of Videha, bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.  
Master Gotama, King Ajātasattu wants to invade the Vajjis. Rājā → evañca vadeti rājā (mr)
Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.  
Now at that time Venerable Ānanda was standing behind the Buddha fanning him. bījayamāno → vījayamāno (bj); vījiyamāno (sya-all); vījamāno (pts1ed)
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
Then the Buddha said to him,
“kinti te, ānanda, sutaṁ, ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti?  
“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”
“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?  
Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?  
Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed?”
“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti?  
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?” garuṁ karonti → garukaronti (bj, sya-all, km, pts1ed)
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?  
Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?”
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti?  
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti?  
Ānanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”
“Yāvakīvañca, ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.  
“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
“ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni.  
“Master Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. vajjī → vajjīnaṁ (mr)
Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṁ yuddhassa, aññatra upalāpanāya aññatra mithubhedā.  
King Ajātasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension. Akaraṇīyāva → akaraṇīyā ca (bj, sya-all, km, mr)
Handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.  
Well, now, Master Gotama, I must go. I have many duties, and much to do.”
Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ āmantesi:  
Soon after he had left, the Buddha said to Ānanda,
“gaccha tvaṁ, ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.  
“Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together in the assembly hall.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca:  
“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him,
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:  
When the Buddha had stayed in Rājagaha as long as he pleased, he addressed Venerable Ānanda,
“āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti.  
“Come, Ānanda, let’s go to Ambalaṭṭhikā.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā ambalaṭṭhikāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:  
When the Buddha had stayed in Ambalaṭṭhikā as long as he pleased, he addressed Venerable Ānanda,
“āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti.  
“Come, Ānanda, let’s go to Nāḷandā.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā nāḷandāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:  
When the Buddha had stayed in Nāḷandā as long as he pleased, he addressed Venerable Ānanda,
“āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti.  
“Come, Ānanda, let’s go to Pāṭali Village.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:  
The Buddha rose at the crack of dawn and addressed Ānanda,
“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti?  
“Ānanda, who is building a citadel at Pāṭali Village?” kho → ko nu kho (bj, sya-all, km, pts1ed, mr) | māpentī”ti → māpeti (si); māpetīti (sya-all, km, pts1ed, mr)
“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā;  
“It’s as if they were building the citadel in consultation with the gods of the Thirty-Three.
evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.  

Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.  
With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites.
Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ.  
As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.
Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti— 
But Pāṭaliputta will face three threats:
“adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.  
“Would Master Gotama together with the mendicant Saṅgha please accept today’s meal from me?”
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.  
“It’s time, Master Gotama, the meal is ready.”
“yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati.  
“The gate through which the ascetic Gotama departs today shall be named the Gotama Gate.
Yena titthena gaṅgaṁ nadiṁ tarissati, taṁ gotamatitthaṁ nāma bhavissatī”ti.  
The ford at which he crosses the Ganges River shall be named the Gotama Ford.”
Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi.  
Then the gate through which the Buddha departed was named the Gotama Gate.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
Then the Buddha said to Venerable Ānanda,
“āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti.  
“Come, Ānanda, let’s go to the village of Koṭi.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:  
When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda,
“āyāmānanda, yena nātikā tenupaṅkamissāmā”ti.  
“Come, Ānanda, let’s go to the land of the Ñātikas.” nātikā → nādikā (bj, sya-all, km, pts1ed)
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“Sāḷho, ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.  
“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.
Nandā, ānanda, bhikkhunī pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.  
The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.
Sudatto, ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati.  
The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
Sujātā, ānanda, upāsikā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.  
The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Kukkuṭo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.  
The laymen Kakkaṭa,
Kāḷimbo, ānanda, upāsako …pe…  
Kaḷibha,
nikaṭo, ānanda, upāsako …  
Nikata,
kaṭissaho, ānanda, upāsako …  
Kaṭissaha,
tuṭṭho, ānanda, upāsako …  
Tuṭṭha,
santuṭṭho, ānanda, upāsako …  
Santuṭṭha,
bhaddo, ānanda, upāsako …  
Bhadda, and
subhaddo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.  
and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
Paropaññāsaṁ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.  
Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.  
More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering. Sādhikā navuti → chādhikā navuti (sya-all); nādhikā navuti (km)
Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.  
In excess of five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening. Sātirekāni → dasātirekāni (sya-all, km)
Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya.  
It’s hardly surprising that a human being should pass away.
Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa.  
But if you should come and ask me about it each and every time someone passes away, that would be a bother for me. Tasmiṁyeva → tasmiṁ tasmiṁ kho (sya-all, km); tasmiṁ tasmiṁ ce (pts1ed)
Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:
Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
And what is that mirror of the teaching?
Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti:  
It’s when a noble disciple has experiential confidence in the Buddha:
Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
This is that mirror of the teaching.”
Atha kho bhagavā nātike yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:  
When the Buddha had stayed in Ñātika as long as he pleased, he addressed Venerable Ānanda,
“āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti.  
“Come, Ānanda, let’s go to Vesālī.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:  
When the Buddha had stayed in Ambapālī’s mango grove as long as he pleased, he addressed Venerable Ānanda,
“āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti.  
“Come, Ānanda, let’s go to the little village of Beluva.” veḷuvagāmako → beluvagāmako (bj, pts1ed)
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“Kiṁ panānanda, bhikkhusaṅgho mayi paccāsīsati?  
“But what could the mendicant Saṅgha expect from me, Ānanda? paccāsīsati → paccāsiṁsati (bj, sya-all, km, pts1ed)
Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā.  
I’ve taught the Dhamma without making any distinction between secret and public teachings.
Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.  
The Realized One doesn’t have the closed fist of a teacher when it comes to the teachings.
Yassa nūna, ānanda, evamassa:  
If there’s anyone who thinks:
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya.  
‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha.
Tathāgatassa kho, ānanda, na evaṁ hoti:  
But the Realized One doesn’t think like this,
Sakiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati.  
so why should he bring something up regarding the Saṅgha? Sakiṁ → sa kiṁ (bj); kiṁ (pts1ed)
Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto.  
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti;  
Just as a decrepit old cart is kept going by a rope, veṭhamissakena → vekkhamissakena (bj); veḷumissakena (sya-all, km); veghamissakena (pts1ed); vekhamissakena (mr)
evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti.  
in the same way, the Realized One’s body is kept going as if by a rope.
Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.  
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.  
So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?  
And how does a mendicant do this?
Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.  
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.  
That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.
Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.  
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:  
Then, after the meal, on his return from almsround, he addressed Venerable Ānanda:
“gaṇhāhi, ānanda, nisīdanaṁ,  
“Ānanda, get your sitting cloth.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.  
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.  
Ānanda bowed to the Buddha and sat down to one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:  
The Buddha said to him:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.  
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. sattambaṁ → sattamba (bj); sattambakaṁ (pts1ed)
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;  
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
And for a third time, the Buddha said to Ānanda:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.  
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;  
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
Then the Buddha got up and said to Venerable Ānanda,
“gaccha tvaṁ, ānanda,  
“Go now, Ānanda,
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.  
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:  
And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:
Atha kho āyasmato ānandassa etadahosi:  
Then Venerable Ānanda thought,
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami,  
Then Venerable Ānanda went up to the Buddha,
ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
and said to him,
“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.  
“Ānanda, there are these eight causes and reasons for a great earthquake.
Ayaṁ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṁ vāte patiṭṭhitaṁ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṁ mahāvātā vāyanti. Mahāvātā vāyantā udakaṁ kampenti. Udakaṁ kampitaṁ pathaviṁ kampeti.  
This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
Puna caparaṁ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti.  
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Puna caparaṁ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with nothing left over, the earth shakes and rocks and trembles.
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.  
These are the eight causes and reasons for a great earthquake.
Aṭṭha kho imā, ānanda, parisā.  
There are, Ānanda, these eight assemblies.
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ khattiyaparisaṁ upasaṅkamitā.  
I recall having approached an assembly of hundreds of aristocrats.
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe…  
I recall having approached an assembly of hundreds of brahmins …
Imā kho, ānanda, aṭṭha parisā.  
These are the eight assemblies.
Aṭṭha kho imāni, ānanda, abhibhāyatanāni.  
Ānanda, there are these eight dimensions of mastery.
Imāni kho, ānanda, aṭṭha abhibhāyatanāni.  
These are the eight dimensions of mastery.
Aṭṭha kho ime, ānanda, vimokkhā.  
Ānanda, there are these eight liberations.
Ime kho, ānanda, aṭṭha vimokkhā.  
These are the eight liberations.
Ekamidāhaṁ, ānanda, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.  
Ānanda, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:  
Then Māra the wicked approached me, stood to one side, and said:
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:  
When he had spoken, I said to Māra:
Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:  
Today, just now at the Cāpāla shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:  
When he had spoken, I said to Māra:
Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.  
So today, just now at the Cāpāla Tree-shrine, mindful and aware, I surrendered the life force.”
20. Ānandayācanakathā  
20. The Appeal of Ānanda
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:  
When he said this, Venerable Ānanda said to the Buddha,
“Alaṁ dāni, ānanda.  
“Enough now, Ānanda.
Mā tathāgataṁ yāci, akālo dāni, ānanda, tathāgataṁ yācanāyā”ti.  
Do not beg the Realized One. Now is not the time to beg the Realized One.”
Dutiyampi kho āyasmā ānando …pe…  
For a second time …
tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca:  
For a third time, Ānanda said to the Buddha,
“Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti?  
“Ānanda, do you have faith in the Realized One’s awakening?”
“Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti?  
“Then why do you keep pressing me up to the third time?”
‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’”ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’”
“Saddahasi tvaṁ, ānandā”ti?  
“Do you have faith, Ānanda?”
“Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:  
“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it.
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.  
If you had begged me, I would have refused you twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.  
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ekamidāhaṁ, ānanda, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate.  
Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:  
There I said to you:
‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo, ānanda, gijjhakūṭo pabbato.  
‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:  
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.  
If you had begged me, I would have refused you twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.  
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ekamidāhaṁ, ānanda, samayaṁ tattheva rājagahe viharāmi gotamanigrodhe …pe…  
Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:  
And in each place I said to you:
‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṁ jīvakambavanaṁ, ramaṇīyo maddakucchismiṁ migadāyo.  
‘Ānanda, Rājagaha is lovely, and so are all these places. …
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe…  

ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.  
If he wished, the Realized One could live for the proper lifespan or what’s left of it.’
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:  
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.  

Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.  

Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi udene cetiye.  
Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine …
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:  

‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ.  

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.  

Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:  

Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya, tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.  

Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi gotamake cetiye …pe…  
at the Gotamaka shrine …
idāneva kho tāhaṁ, ānanda, ajja cāpāle cetiye āmantesiṁ:  
and just now, today at the Cāpāla shrine. There I said to you:
‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.  
‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:  
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying:
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.  
If you had begged me, I would have refused you twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.  
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ:  
Did I not prepare for this when I explained that paṭikacceva → paṭigacceva (bj, pts1ed) | etaṁ → evaṁ (sya-all, km, pts1ed)
Taṁ kutettha, ānanda, labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati’.  
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
Yaṁ kho panetaṁ, ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā:  
The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has categorically stated:
Āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā”ti.  
Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:  
So the Buddha went with Ānanda to the hall with the peaked roof, and said to him,
“gaccha tvaṁ, ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.  
“Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca:  
“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him,
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto nāgāpalokitaṁ vesāliṁ apaloketvā āyasmantaṁ ānandaṁ āmantesi:  
Then, after the meal, on his return from almsround, he turned to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda:
“idaṁ pacchimakaṁ, ānanda, tathāgatassa vesāliyā dassanaṁ bhavissati.  
“Ānanda, this will be the last time the Realized One sees Vesālī.
Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti.  
Come, Ānanda, let’s go to Wares Village.” bhaṇḍagāmo → bhaṇḍaggāmo (km); bhaṇḍugāmo (mr)
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
gotamena yasassinā.  
by Gotama the renowned.
Atha kho bhagavā bhaṇḍagāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:  
When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda,
“āyāmānanda, yena hatthigāmo,  
“Come, Ānanda, let’s go to Elephant Village.”…
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Tatra sudaṁ bhagavā bhoganagare viharati ānande cetiye.  
where he stayed at the Ānanda shrine. ānande → anande (pts1ed); sānandare (mr)
Tatrapi sudaṁ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:  
And while staying at the Ānanda shrine, too, the Buddha often gave this Dhamma talk to the mendicants:
Atha kho bhagavā bhoganagare yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:  
When the Buddha had stayed in Bhoga City as long as he pleased, he addressed Ānanda,
“āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti.  
“Come, Ānanda, let’s go to Pāvā.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
Then he addressed Ānanda,
“āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti.  
“Come, Ānanda, let’s go to Kusinārā.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:  
Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda,
“iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti.  
“Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi.  
“Yes, sir,” replied Ānanda, and did as he was asked.
Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
When he was seated he said to Venerable Ānanda,
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.  
“Please, Ānanda, fetch me some water. I am thirsty and will drink.”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:  
When he said this, Venerable Ānanda said to the Buddha,
Dutiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
For a second time, the Buddha asked Ānanda for a drink,
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.  

Dutiyampi kho āyasmā ānando bhagavantaṁ etadavoca:  
and for a second time Ānanda suggested going to the Kakutthā river.
Tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
And for a third time, the Buddha said to Ānanda,
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.  
“Please, Ānanda, fetch me some water. I am thirsty and will drink.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadikā tenupasaṅkami.  
“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.
Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha.  
Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded. sandittha → sandati (sya-all, km)
Atha kho āyasmato ānandassa etadahosi:  
Then Ānanda thought,
“Tena hi, pukkusa, ekena maṁ acchādehi, ekena ānandan”ti.  
“Well then, Pukkusa, clothe me in one, and Ānanda in the other.”
“Evaṁ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṁ acchādeti, ekena āyasmantaṁ ānandaṁ.  
“Yes, sir,” replied Pukkusa, and did so.
Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmesi.  
Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of rose-gold by the Buddha’s body.
Atha kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Ānanda said to the Buddha,
“Evametaṁ, ānanda, evametaṁ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.  
“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright.
Yañca, ānanda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati.  
The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with nothing left over.
Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.  
These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.
Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati.  
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment. bhavissati → bhavissatīti (mr) | antarena → antare (sya-all, km)
Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti.  
Come, Ānanda, let’s go to the Kakutthā River.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
Then the Buddha said to Venerable Ānanda: kho → yo kho (mr)
“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya:  
“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith:
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo:  
You should dispel remorse in Cunda the smith like this:
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo”ti.  
That’s how you should dispel remorse in Cunda the smith.”
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
Then the Buddha said to Ānanda,
“āyāmānanda, yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkamissāmā”ti.  
“Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkami. upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:  
And that’s where they went. Then the Buddha addressed Ānanda,
“iṅgha me tvaṁ, ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti.  
“Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapesi.  
“Yes, sir,” replied Ānanda, and did as he was asked.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
Then the Buddha pointed out to Ānanda what was happening, adding:
“sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi.  

Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā.  
“That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed.
Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṁ sakkaroti garuṁ karoti māneti pūjeti apaciyati, paramāya pūjāya.  
Any monk or nun or male or female lay follower who practices in line with the teachings, practicing properly, living in line with the teachings—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor. apaciyati → idaṁ padaṁ bj, sya-all, km, pts1ed potthakesu na
Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti.  
So Ānanda, you should train like this: ‘We shall practice in line with the teachings, practicing properly, living in line with the teaching.’”
Evañhi vo, ānanda, sikkhitabban”ti.  

Atha kho āyasmato ānandassa etadahosi:  
Ānanda thought,
Atha kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Ānanda said to the Buddha,
“Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṁ dassanāya.  
“Most of the deities from ten solar systems have gathered to see the Realized One.
Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo.  
For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.
Devatā, ānanda, ujjhāyanti:  
The deities are complaining:
“Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:  
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: chinnapātaṁ papatanti → chinnaṁpādaṁ viya papatanti (sya-all); chinnapātaṁ viyapapatanti (km); chinnapapātaṁ papatanti (pts1ed)
Santānanda, devatā pathaviyaṁ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:  

“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.  
“Ānanda, a faithful gentleman should go to see these four inspiring places.
‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
‘Idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the Realized One became fully extinguished in the element of extinguishment with nothing left over!’—that is an inspiring place.
Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.  
These are the four inspiring places that a faithful gentleman should go to see.
Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo:  
Faithful monks, nuns, laymen, and laywomen will come, and think:
Ye hi keci, ānanda, cetiyacārikaṁ āhiṇḍantā pasannacittā kālaṁ karissanti, sabbe te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissantī”ti.  
Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”
29. Ānandapucchākathā  
29. Ānanda’s Questions
“Adassanaṁ, ānandā”ti.  
“Without looking, Ānanda.”
“Anālāpo, ānandā”ti.  
“Without chatting, Ānanda.”
“Sati, ānanda, upaṭṭhāpetabbā”ti.  
“Be mindful, Ānanda.”
“Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya.  
“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.
Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha.  
Please, Ānanda, you must all strive and practice for your own goal! Meditate diligent, keen, and resolute for your own goal! ghaṭatha anuyuñjatha → sadatthamanuyujjatha (bj); sadatthe anuyuñjatha (sya-all, km); sadattham anuyuñjatha (pts1ed); sāratthe anuyuñjatha (mr) | sāratthe → sadatthe (bj, sya-all, pts1ed)
Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī”ti.  
There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”
“Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.  
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“Rañño, ānanda, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.  
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. sarīraṁ → sarīre (sya-all, km, mr)
Evaṁ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti.  
That’s how they proceed with a wheel-turning monarch’s corpse.
Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ.  
Proceed in the same way with the Realized One’s corpse.
Cattārome, ānanda, thūpārahā.  
Ānanda, these four are worthy of a monument.
Kiñcānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho?  
And for what reason is a Realized One worthy of a monument?
‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.  
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’
Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho.  
It is for this reason that a Realized One is worthy of a monument.
Kiñcānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho?  
And for what reason is an independent Buddha worthy of a monument?
‘Ayaṁ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.  
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that independent Buddha!’
Idaṁ kho, ānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho.  
It is for this reason that an independent Buddha is worthy of a monument.
Kiñcānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho?  
And for what reason is a Realized One’s disciple worthy of a monument?
‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.  
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’
Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho.  
It is for this reason that a Realized One’s disciple is worthy of a monument.
Kiñcānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho?  
And for what reason is a wheel-turning monarch worthy of a monument?
‘Ayaṁ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.  
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and principled king!’
Idaṁ kho, ānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho.  
It is for this reason that a wheel-turning monarch is worthy of a monument.
Ime kho, ānanda, cattāro thūpārahā”ti.  
These four are worthy of a monument.”
31. Ānandaacchariyadhamma  
31. Ānanda’s Incredible Qualities
Atha kho āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno aṭṭhāsi:  
Then Venerable Ānanda entered a building, and stood there leaning against the door-jamb and crying,
“kahaṁ nu kho, bhikkhave, ānando”ti?  
“Mendicants, where is Ānanda?”
“Eso, bhante, āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno ṭhito:  
“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying:
“ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi:  
“Please, monk, in my name tell Ānanda that
‘satthā taṁ, āvuso ānanda, āmantetī’”ti.  
the teacher summons him.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:  
“Yes, sir,” that monk replied. He went to Ānanda and said to him,
“satthā taṁ, āvuso ānanda, āmantetī”ti.  
“Reverend Ānanda, the teacher summons you.”
“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:  
“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“alaṁ, ānanda, mā soci mā paridevi, nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ:  
“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that
taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, ‘taṁ vata tathāgatassāpi sarīraṁ mā palujjī’ti netaṁ ṭhānaṁ vijjati.  
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?
Dīgharattaṁ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena.  
For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless.
Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti.  
You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”
“yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā ahesuṁ, seyyathāpi mayhaṁ ānando.  
“The Buddhas of the past or the future have attendants who are no better than Ānanda is for me.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṁ ānando.  

Paṇḍito, bhikkhave, ānando;  
Ānanda is astute,
medhāvī, bhikkhave, ānando.  
he is intelligent.
Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.  
There are these four incredible and amazing things about Ānanda. abbhutā dhammā → abbhutadhammā (sya-all, km, mr)
Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.  
If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
and uplifted by hearing him speak.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti.  
And when he falls silent, they’ve never had enough.
Sace, bhikkhave, bhikkhunīparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.  
If an assembly of nuns …
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  

Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti.  

Sace, bhikkhave, upāsakaparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.  
laymen …
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  

Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti.  

Sace, bhikkhave, upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.  
or laywomen goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
and uplifted by hearing him speak.
Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti.  
And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.  
These are the four incredible and amazing things about Ānanda.
Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande.  
In the same way, there are those four incredible and amazing things about Ānanda.”
Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.  

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  

Atha kho ānando tuṇhī hoti.  

upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.  

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  

Atha kho ānando tuṇhī hoti.  

Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.  

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:  
When he said this, Venerable Ānanda said to the Buddha:
“mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca:  
“Don’t say that Ānanda! Don’t say that
Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi.  
His capital was this Kusinārā, which at the time was named Kusāvatī.
Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.  
The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food.
Seyyathāpi, ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca;  
It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.
evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.  

Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ— 
Kusāvatī was never free of ten sounds by day or night, namely:
Gaccha tvaṁ, ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi:  
Go, Ānanda, into Kusinārā and inform the Mallas:
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.  
“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi:  
Ānanda went up to them, and announced:
Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti:  
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṁ mallānaṁ sālavanaṁ yenāyasmā ānando tenupasaṅkamiṁsu.  
Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda.
Atha kho āyasmato ānandassa etadahosi:  
Then Ānanda thought,
Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpesi:  
And so that’s what he did.
Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṁ vandāpesi.  
So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.
“ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissatī”ti.  
on that very day, in the last watch of the night, the ascetic Gotama would become fully extinguished.
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.  
And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished.
evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’”ti.  
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
Atha kho subhaddo paribbājako yena upavattanaṁ mallānaṁ sālavanaṁ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:  
Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him,
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
“Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.  
And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished.
evaṁ pasanno ahaṁ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.  
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.
Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti.  
Master Ānanda, please let me see the ascetic Gotama.”
Evaṁ vutte, āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:  
When he had spoken, Ānanda said,
tatiyampi kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca:  
and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  

Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.  

evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.  

Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti.  

Tatiyampi kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:  

Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ.  
The Buddha heard that discussion between Ānanda and Subhadda.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
He said to Ānanda,
“alaṁ, ānanda, mā subhaddaṁ vāresi, labhataṁ, ānanda, subhaddo tathāgataṁ dassanāya.  
“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One.
Atha kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:  
So Ānanda said to the wanderer Subhadda,
“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,  
“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, deemed holy by many people.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
Then the Buddha said to Ānanda,
“tenahānanda, subhaddaṁ pabbājehī”ti.  
“Well then, Ānanda, give Subhadda the going forth.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.  
“Yes, sir,” Ānanda replied.
Atha kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca:  
Then Subhadda said to Ānanda,
“lābhā vo, āvuso ānanda; suladdhaṁ vo, āvuso ānanda,  
“You’re so fortunate, Reverand Ānanda, so very fortunate,
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:  
Then the Buddha addressed Venerable Ānanda:
“siyā kho panānanda, tumhākaṁ evamassa:  
“Now, Ānanda, some of you might think:
Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ.  
But you should not see it like this.
Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.  
The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.
Yathā kho panānanda, etarahi bhikkhū aññamaññaṁ āvusovādena samudācaranti, na kho mamaccayena evaṁ samudācaritabbaṁ.  
After my passing, mendicants ought not address each other as ‘reverend’, as they do today.
Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo.  
A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying ‘reverend’.
Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.  
If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.
Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti.  
After my passing, give the divine punishment to the mendicant Channa.”
“Channo, ānanda, bhikkhu yaṁ iccheyya, taṁ vadeyya.  
“Channa may say what he likes,
Atha kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Venerable Ānanda said to the Buddha,
“Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā.  
“Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.
Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.  
Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Atha kho āyasmā ānando āyasmantaṁ anuruddhaṁ etadavoca:  
Then Venerable Ānanda said to Venerable Anuruddha,
“Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṁ samāpanno”ti.  
“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:  
When the Buddha became fully extinguished, Venerable Ānanda recited this verse:
“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:  
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:  

Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ.  
Ānanda and Anuruddha spent the rest of the night talking about Dhamma.
Atha kho āyasmā anuruddho āyasmantaṁ ānandaṁ āmantesi:  
Then Anuruddha said to Ānanda,
“gacchāvuso ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi:  
“Go, Ānanda, into Kusinārā and inform the Mallas:
“Evaṁ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.  
“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi:  
Ānanda went up to them, and announced,
Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:  
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
Atha kho kosinārakā mallā āyasmantaṁ ānandaṁ etadavocuṁ:  
Then the Mallas said to Anuruddha,
“kathaṁ mayaṁ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti?  
“Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?”
“Kathaṁ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti?  
“But how do they proceed with a wheel-turning monarch’s corpse?”
“Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo.  
“Yes, reverend. Seven days ago the ascetic Gotama became fully extinguished.

Assosi kho āyasmā ānando:  
Venerable Ānanda heard of the Buddha’s statements and the Ñātikans’ happiness.
2. Ānandaparikathā  
2. Ānanda’s Suggestion
Atha kho āyasmato ānandassa etadahosi:  
Then Venerable Ānanda thought,
Idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṁ paccuṭṭhāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying,
Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṁ katvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  
Then Ānanda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya nātikaṁ piṇḍāya pāvisi.  
Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Ñātika for alms.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“Yadeva kho me tvaṁ, ānanda, māgadhake paricārake ārabbha sammukhā parikathaṁ katvā uṭṭhāyāsanā pakkanto, tadevāhaṁ nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdiṁ:  
The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued:
Addasaṁ kho ahaṁ, ānanda, māgadhake paricārake ‘yaṅgatikā te bhavanto yaṁabhisamparāyā’ti.  
dn18
Atha kho, ānanda, antarahito yakkho saddamanussāvesi:  
“Then, Ānanda, a vanished spirit called out:
Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabho”ti?  
Ānanda, do you recall having previously heard such a name as Janavasabha?” sutaṁ → sutvā (pts1ed)
“Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi.  
“After making himself heard while vanished, Ānanda, a very beautiful spirit appeared in front of me.
Imamatthaṁ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.  
And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen.

ānandajananī mama.  
to fill me with a joy I never knew.
ānandajananī mama.  
dn21
Imehi te gotamasāvakāse,  
When I used to be a human,
Te coditā gotamasāvakena,  
Scolded by that disciple of Gotama,
Anussaraṁ gotamasāsanāni.  
recalling the Buddha’s instructions.

Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca:  
And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened. vassaṁvuṭṭho → vassaṁ vuttho (bj, sya-all, pts1ed)
Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca:  
Ānanda said to him,
“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.  
“Yes, sir,” replied Cunda.
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and told him what had happened.
‘atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū’ti?  
‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What’s up with that?’
‘kasmā panetaṁ, āvuso, samaṇena gotamena abyākatan’ti?  
‘But why has this not been declared by the ascetic Gotama?’
‘kiṁ panāvuso, samaṇena gotamena byākatan’ti?  
‘But what has been declared by the ascetic Gotama?’
‘kasmā panetaṁ, āvuso, samaṇena gotamena byākatan’ti?  
‘But why has this been declared by the ascetic Gotama?’

yaṁ namassanti gotamaṁ;  
he who is helpful to gods and humans,
‘Jinaṁ vandatha gotamaṁ’,  
And so we ought to declare:
‘jinaṁ vandāma gotamaṁ;  
‘We bow to Gotama the victor,
buddhaṁ vandāma gotamaṁ’.  
We bow to Gotama the awakened!’
‘Jinaṁ vandatha gotamaṁ’,  
And so we ought to declare:
‘jinaṁ vandāma gotamaṁ;  
‘We bow to Gotama the victor,
buddhaṁ vandāma gotamaṁ’.  
We bow to Gotama the awakened!’
‘Jinaṁ vandatha gotamaṁ’,  
And so we ought to declare:
‘jinaṁ vandāma gotamaṁ;  
‘We bow to Gotama the victor,
buddhaṁ vandāma gotamaṁ’.  
We bow to Gotama the awakened!’
‘Jinaṁ vandatha gotamaṁ’,  
And so we ought to declare:
‘jinaṁ vandāma gotamaṁ;  
‘We bow to Gotama the victor,
buddhaṁ vandāma gotaman’ti.  
We bow to Gotama the awakened!’
yaṁ namassanti gotamaṁ;  
dn32
“Jinaṁ vandatha gotamaṁ,  
dn32
jinaṁ vandāma gotamaṁ;  
dn32
buddhaṁ vandāma gotamaṁ”.  
dn32
“Jinaṁ vandatha gotamaṁ,  
dn32
jinaṁ vandāma gotamaṁ;  
dn32
buddhaṁ vandāma gotamaṁ”.  
dn32
“Jinaṁ vandatha gotamaṁ,  
dn32
jinaṁ vandāma gotamaṁ;  
dn32
buddhaṁ vandāma gotamaṁ”.  
dn32
“Jinaṁ vandatha gotamaṁ,  
dn32
jinaṁ vandāma gotamaṁ;  
dn32
buddhaṁ vandāma gotaman”ti.  
dn32

Ānandattherapañhavatthu  

Ānandaseṭṭhivatthu  

Ānandattherapañhavatthu  

Ānandattherapañhavatthu  

sadā gotamasāvakā;  
always wake up refreshed,
sadā gotamasāvakā;  
always wake up refreshed,
sadā gotamasāvakā;  
always wake up refreshed,
sadā gotamasāvakā;  
always wake up refreshed,
sadā gotamasāvakā;  
always wake up refreshed,
sadā gotamasāvakā;  
always wake up refreshed,

Ānandattheravatthu  

Mahāpajāpatigotamīvatthu  

Kisāgotamīvatthu  

“Na khvāhaṁ, bho gotama, jānāmi vasalaṁ vā vasalakaraṇe vā dhamme;  
“No I do not, Master Gotama.
sādhu me bhavaṁ gotamo tathā dhammaṁ desetu, yathāhaṁ jāneyyaṁ vasalaṁ vā vasalakaraṇe vā dhamme”ti.  
Please, Master Gotama, teach me this matter so I can understand what is a lowlife or what are the qualities that make you a lowlife.”
“abhikkantaṁ, bho gotama …pe…  
“Excellent, Master Gotama! Excellent! …
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "

Handa passāma gotamaṁ”.  
the Teacher of peerless name.”
Handa passāma gotamaṁ”.  
come now, let us see Gotama.”
Ehi passāma gotamaṁ.  
come now, let us see Gotama.
Mayaṁ pucchāma gotamaṁ”.  
let us ask Gotama.”

Nikkāmino gotamasāsanamhi;  
strong-minded, free of sense desire,

“Pucchāmi taṁ gotama bhūripañña,  
“I ask you, Gotama, whose wisdom is vast:

Nibbijjāpema gotamaṁ”.  
I leave Gotama disappointed.”

“ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;  
“This ascetic Gotama also leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people.
yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.  
Why don’t I ask him this question?”
kiṁ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati.  
How can the ascetic Gotama possibly answer my questions,
Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti.  
since he is so young in age and newly gone forth?”
Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.  
Though young, the ascetic Gotama has great psychic power and might. Why don’t I ask him this question?”
Yaṁ vatāhaṁ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṁ taṁ me idaṁ samaṇena gotamena okāsakammaṁ katan”ti.  
Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.”

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto.  
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:
“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.  
“Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” adhivāsetu → adhivāsetveva (bj, pts-vp-pli1)
“kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno;  
“Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins.
adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.  
Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”
“kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno,  
“Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins.
adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.  
Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”
samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena,  
The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal.
Atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto.  
The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants.
Taṁ kho pana bhavantaṁ gotamaṁ …pe…  
He has this good reputation:
Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?  
“But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha;  
When I’m consulting with the ascetic Gotama, don’t interrupt.
“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi.  
“The ascetic Gotama possesses the thirty-two marks completely, lacking none.
Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.  
Why don’t I extoll him in his presence with fitting verses?”
rajjaṁ kārehi gotama”.  
as king of kings, lord of men!”
Iti bhāsasi gotama.  
so you say, Gotama.
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.  
“It’s time, Master Gotama, the meal is ready.”

Huraṁ gotamasāsanā;  
before I encountered Gotama’s teaching,
Gotamo bhūripaññāṇo,  
Gotama, vast in wisdom,
gotamo bhūrimedhaso.  
Gotama, vast in intelligence.
Gotamā bhūripaññāṇā,  
From Gotama, vast in wisdom,
gotamā bhūrimedhasā.  
from Gotama, vast in intelligence?
Gotamā bhūripaññāṇā,  
From Gotama, vast in wisdom,
Gotamā bhūrimedhasā.  
from Gotama, vast in intelligence.
Nāpentime gotamasāsanamhā;  
never stray from Gotama’s teaching.
Bhadrāvudho āḷavigotamo ca;  
Bhadrāvudha and Gotama of Āḷavī too—