“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.  
“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened. ekanavutikappe → ekanavuto kappo (bj, sya-all, km, pts1ed)
Ito so, bhikkhave, ekatiṁse kappe yaṁ sikhī bhagavā arahaṁ sammāsambuddho loke udapādi.  
Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened. ekatiṁse kappe → ekatiṁso kappo (bj, sya-all, km, pts1ed)
Tasmiññeva kho, bhikkhave, ekatiṁse kappe vessabhū bhagavā arahaṁ sammāsambuddho loke udapādi.  
In the same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened.
Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṁ sammāsambuddho loke udapādi.  
In the present fortunate eon, the Buddhas Kakusandha, Imasmiññeva → imasmiṁ yeva (km, pts1ed); imasmiṁ (katthaci)
Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṁ sammāsambuddho loke udapādi.  
Koṇāgamana,
Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṁ sammāsambuddho loke udapādi.  
and Kassapa arose in the world, perfected and fully awakened.
Imasmiññeva kho, bhikkhave, bhaddakappe ahaṁ etarahi arahaṁ sammāsambuddho loke uppanno.  
And in the present fortunate eon, I have arisen in the world, perfected and fully awakened.
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.  
The Buddhas Vipassī,
Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.  
Sikhī,
Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.  
and Vessabhū were born as aristocrats into aristocrat families.
Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.  
The Buddhas Kakusandha,
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.  
Koṇāgamana,
Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.  
and Kassapa were born as brahmins into brahmin families.
Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho khattiyo jātiyā ahosiṁ, khattiyakule uppanno.  
I was born as an aristocrat into an aristocrat family.
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.  
Koṇḍañña was the clan of Vipassī,
Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.  
Sikhī,
Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.  
and Vessabhū.
Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi.  
Kassapa was the clan of Kakusandha,
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi.  
Koṇāgamana,
Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi.  
and Kassapa.
Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ.  
Gotama is my clan.
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.  
Vipassī was awakened at the root of a patala tree.
Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho puṇḍarīkassa mūle abhisambuddho.  
Sikhī was awakened at the root of a white-mango tree.
Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho sālassa mūle abhisambuddho.  
Vessabhū was awakened at the root of a sal tree.
Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho sirīsassa mūle abhisambuddho.  
Kakusandha was awakened at the root of a sirisa tree.
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho udumbarassa mūle abhisambuddho.  
Koṇāgamana was awakened at the root of a cluster fig tree.
Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho nigrodhassa mūle abhisambuddho.  
Kassapa was awakened at the root of a banyan tree.
Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho assatthassa mūle abhisambuddho.  
I was awakened at the root of a peepal tree.
“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.  
“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.  
He was born as an aristocrat into an aristocrat family.
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.  
His clan was Koṇḍañña.
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.  
He was awakened at the root of a patala tree.
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado.  
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado. Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṁ pāyaṁ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
He has well-planted feet.
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado’ti.  
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.’
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.  
dn14
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.  
dn14
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ.  
dn14
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.  
dn14
‘Ahaṁ kho, deva, pabbajito nāmā’ti.  
‘Sire, I am what is called a renunciate.’
‘Ahaṁ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.  
‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
Ahaṁ pana idheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti.  
I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:  
He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and said, nihantvā → nidahanto (sya-all, km)
Evaṁ vutte, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ etadavoca:  
When he said this, the Buddha Vipassī said to him, Evaṁ vutte → atha kho (bj, mr)
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi.  
Then, understanding Brahmā’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, out of his compassion for sentient beings.
Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. suviññāpaye duviññāpaye → duviññāpaye bhabbe abhabbe (sya-all, km) | appekacce na paralokavajjabhayadassāvine viharante → ayaṁ pāṭho sya-all, km potthakesu natthi
Evameva kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
In the same way, the Buddha Vipassī saw sentient beings with little dust in their eyes, and some with much dust in their eyes.
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ gāthāya ajjhabhāsi:  
Then the Buddha Vipassī addressed that Great Brahmā in verse:
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ,  
‘Who should I teach first of all?
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi.  
Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary.
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho dāyapālaṁ āmantesi:  
Then the Buddha Vipassī addressed the park keeper, dāyapālaṁ → migadāyapālaṁ (sya-all)
vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, so tumhākaṁ dassanakāmo’ti.  
“Sirs, the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. He wishes to see you.”’
‘vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati; so tumhākaṁ dassanakāmo’ti.  
dn14
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu. upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.  
They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassī on foot. They bowed and sat down to one side. pattikāva → pattikā (sya-all, km)
Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi, seyyathidaṁ—  
The Buddha Vipassī taught them step by step, with anupubbiṁ kathaṁ → anupubbīkathaṁ (sya-all, km); ānupubbikathaṁ (pts1ed)
Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi;  
Then the Buddha Vipassī educated, encouraged, fired up, and inspired them with a Dhamma talk.
‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati.  
that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary.
Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.  
Then those 84,000 people left Bandhumatī for the deer park named Sanctuary, where they approached the Buddha Vipassī, bowed and sat down to one side.
Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi.  
The Buddha Vipassī taught them step by step, with
Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi;  
dn14
‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, dhammañca kira desetī’ti.  
‘It seems the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. And he is teaching the Dhamma!’
Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.  
Then they too went to see the Buddha Vipassī, realized the Dhamma, went forth, and became freed from defilements.
Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi.  
dn14
Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi;  
dn14
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:  
He arranged his robe over one shoulder, raised his joined palms toward the Buddha Vipassī, and said,
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi:  
Then in the late afternoon, the Buddha Vipassī came out of retreat and addressed the mendicants, telling them all that had happened. Then he said,
Tatra sudaṁ, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho bhikkhusaṅghe evaṁ pātimokkhaṁ uddisati:  
And there the Blessed One Vipassī, the perfected one, the fully awakened Buddha, recited the monastic code thus:
‘ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.  
‘Ninety-one eons ago, good sir, the Buddha Vipassī arose in the world, perfected and fully awakened.
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.  
He was born as an aristocrat into an aristocrat family.
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.  
Koṇḍañña was his clan.
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.  
He was awakened at the root of a patala tree.
‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno.  
‘In the present fortunate eon, good sir, you have arisen in the world, perfected and fully awakened.
‘ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.  
dn14
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi.  
dn14
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.  
dn14
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.  
dn14
‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno.  
dn14

“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”ti.  
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!” ucchecchāmi → ucchejjāmi (sya-all, km, pts1ed); ucchijjāmi (mr) | anayabyasanaṁ āpādessāmī”ti → āpādessāmi vajjīti (bj); āpādessāmi vajjinti (sya-all, km)
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”’ti.  
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’
‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti.  
‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”
“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,
“evaṁ pasanno ahaṁ, bhante, bhagavati;  
“Sir, I have such confidence in the Buddha that
‘evaṁpasanno ahaṁ, bhante, bhagavati;  
‘I have such confidence in the Buddha that
“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito:  
“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that
‘evaṁpasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti?  

Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho’”ti.  

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.  
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī”ti.  
“Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.” evamahaṁ taṁ → evaṁ mahantaṁ (bj, pts1ed); evaṁpi mahantaṁ (sya-all, km)
Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti.  
I’ll commence the rainy season residence right here in the little village of Beluva.”
‘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.
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā.  

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.
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:  
When he had spoken, I said to Māra:
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:  
When he had spoken, I said to Māra:
‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo, ānanda, gijjhakūṭo pabbato.  
‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.
‘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. …
“Gacchāmahaṁ kusināraṁ nagaran”ti.  
“I’ll go to the citadel of Kusinārā.”
‘Na kho ahaṁ, āvuso, addasan’ti.  
‘No, friend, I didn’t see them.’
‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.  
‘No, friend, I didn’t hear a sound.’
‘Na kho ahaṁ, āvuso, sutto ahosin’ti.  
‘No, friend, I wasn’t asleep.’
Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ:  
Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them,
‘Idheva kho ahaṁ, āvuso, ahosin’ti.  
‘I was right here, friend.’
‘Na kho ahaṁ, āvuso, addasan’ti.  
‘No, friend, I didn’t see anything.’
‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.  
‘No, friend, I didn’t hear a sound.’
‘Na kho ahaṁ, āvuso, sutto ahosin’ti.  
‘No, friend, I wasn’t asleep.’
Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.  
A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch. cakkavattī → cakkavatti (sya-all, km, mr)
Kiñcānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho?  
And for what reason is a Realized One worthy of a monument?
Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho.  
It is for this reason that a Realized One is worthy of a monument.
“kahaṁ nu kho, bhikkhave, ānando”ti?  
“Mendicants, where is Ānanda?”
campā rājagahaṁ sāvatthī sāketaṁ kosambī bārāṇasī;  
Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi.
“sace kho ahaṁ kosinārake malle ekamekaṁ bhagavantaṁ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṁ ratti vibhāyissati.  
“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light.
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.”
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.
evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.  

Yato ahaṁ pabbajito subhadda;  
since I went forth.
“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.  
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
“acchariyaṁ, bhante, abbhutaṁ, bhante, evaṁ pasanno ahaṁ, bhante, imasmiṁ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti.  
“It’s incredible, sir, it’s amazing! I am quite confident 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.”

Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṁ viggahaṁ atirocati;  
as a golden statue outshines the human form.
“Sarāmahaṁ, bho, taṁ vacanaṁ.  
“I remember, sirs. vacanaṁ → vacananti (sya-all, km, mr)
Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;  
“Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion.
Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;  
dn19
icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;  
dn19
icchāmahaṁ, bhotī, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;  
dn19
Kiṁ nu kho ahaṁ brahmānaṁ sanaṅkumāraṁ puccheyyaṁ diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā”ti?  
Should I ask him about what is beneficial for this life or lives to come?”
“kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ, aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti.  
“I’m a skilled in what is beneficial for this life, and others even ask me about it.
“‘Hitvā mamattan’ti ahaṁ, bhoto, ājānāmi.  
“Sir, I understand what ‘giving up possessiveness’ means.
iti ‘hitvā mamattan’ti ahaṁ, bhoto, ājānāmi.  
That’s how I understand ‘giving up possessiveness’.
‘Ekodibhūto’ti ahaṁ, bhoto, ājānāmi.  
Sir, I understand what ‘at one’ means.
iti ‘ekodibhūto’ti ahaṁ, bhoto, ājānāmi.  
That’s how I understand ‘at one’.
‘Karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi.  
Sir, I understand what ‘compassionate’ means.
Iti ‘karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi.  
That’s how I understand ‘compassionate’.
Āmagandhe ca kho ahaṁ, bhoto, bhāsamānassa na ājānāmi.  
But I don’t understand what you say about putrefaction.
“Yathā kho ahaṁ, bhoto, āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṁ ajjhāvasatā.  
“As I understand what you say about putrefaction, it’s not easy to quell while living at home.
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness!”
Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.  
I wish to go forth from the lay life to homelessness.
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness.
reṇuṁ bhūmipatiṁ ahaṁ;  
the lord of the land:
ahaṁ paripūrayāmi te;  
I’ll supply them for you.
bhūmisenāpati ahaṁ;  
for I command the nation’s army.
Tuvaṁ pitā ahaṁ putto,  
You are my father, I am your son!
“Saddahāmi ahaṁ bhoto,  
“I have faith, O Steward,
Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.  
I wish to go forth from the lay life to homelessness.
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness!”
Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi.  
Giving up all that, I shall go forth.”
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
dn19
pabbajissāmahaṁ, bho, agārasmā anagāriyanti”.  
dn19
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth.”
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
dn19
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
dn19
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness.”
“Na ciraṁ kho, bho, sattāhaṁ, āgamessāmahaṁ bhavante sattāhan”ti.  
“A week is not too long, sirs. I will wait that long.”
Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.  
I wish to go forth from the lay life to homelessness.
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness.”
Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi.  
Giving up all that, I shall go forth.
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness.”
Icchāmahaṁ, bhotī, agārasmā anagāriyaṁ pabbajituṁ.  
I wish to go forth from the lay life to homelessness.
Pabbajissāmahaṁ, bhotī, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness.”
“Sarāmahaṁ, pañcasikha.  
“I remember, Pañcasikha.
Ahaṁ tena samayena mahāgovindo brāhmaṇo ahosiṁ.  
I myself was the brahmin Great Steward at that time.
Ahaṁ tesaṁ sāvakānaṁ brahmalokasahabyatāya maggaṁ desesiṁ.  
And I taught those disciples the path to rebirth in the company of Brahmā.

Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:  
When Sunakkhatta said this, I said to him,
ahaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti?  
“Sir, I shall live dedicated to the Buddha”?’
ahaṁ, bhante, bhagavantaṁ uddissa viharissāmīti.  
live dedicated to me.
ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti?  
“Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’
ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatī’ti?  
“Sir, I shall live dedicated to the Buddha, and the Buddha will perform a superhuman demonstration of psychic power for me”?’
ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti;  
dn24
ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatīti.  
dn24
ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti?  
“Come, live dedicated to me and I will describe the origin of the world to you”?’
ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatī’ti?  
“Sir, I shall live dedicated to the Buddha, and the Buddha will describe the origin of the world to me”?’
ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti.  
dn24
ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatīti.  
dn24
itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti.  
“That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.”
‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi.  
‘I’m not jealous of the perfected ones, you silly man.
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:  
Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him,
yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?  
Did the prediction I made about the aristocrat of Kuru turn out to be correct, or not?’
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:  
Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him,
‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi,  
‘I’m not jealous of the perfected ones, you silly man.
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:  
He came to me, bowed, and sat down to one side. I said to him,
yatheva te ahaṁ acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?  
Did the declaration I made about Kaḷāramaṭṭaka turn out to be correct, or not?’
Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:  
I said to him,
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.  
come into my presence without giving up those things, his head may explode.’
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.  
his head may explode.
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti?  
dn24
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti?  
dn24
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.  
dn24
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.  
dn24
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.  
his head may explode.”
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.  
dn24
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.  
dn24
Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ:  
When he said this, I said to the assembly,
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.  
come into my presence without giving up those things, his head may explode.’
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.  
dn24
Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ:  
When he said this, I said to the assembly,
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya.  
his head may explode.
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.  
dn24
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya.  
dn24
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ āgaccheyyanti, muddhāpi tassa vipateyyāti.  
dn24
Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ:  
When he said this, I said to the assembly,
ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya.  
come into my presence without giving up those things, his head may explode.
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.  
his head may explode.’
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:  
Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him,
yatheva te ahaṁ acelaṁ pāthikaputtaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ aññathā vā’ti?  
Did the declaration I made about Pāṭikaputta turn out to be correct, or not?’
Evaṁpasanno ahaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ, yathā ahaṁ subhaṁ vimokkhaṁ upasampajja vihareyyan”ti.  
Sir, I am quite confident that the Buddha is capable of teaching me so that I can enter and remain in the liberation on the beautiful.”

Ye te, brāhmaṇa, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, ahaṁ tesaṁ pubbaṅgamo, ahaṁ tesaṁ bahukāro, ahaṁ tesaṁ samādapetā;  

Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  
I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified conduct of body, speech, and mind.’
Etamahaṁ, brāhmaṇa, parisuddhakāyakammataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  
Seeing this purity of conduct in myself I felt even more unruffled about staying in the forest.
Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  
I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified livelihood.’
Etamahaṁ, brāhmaṇa, parisuddhājīvataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  
Seeing this purity of livelihood in myself I felt even more unruffled about staying in the forest.
Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, anabhijjhālutaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, mettacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā vigatathinamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, vigatathinamiddhataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, vūpasantacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, tiṇṇavicikicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā anattukkaṁsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, anattukkaṁsakataṁ aparavambhitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā vigatalomahaṁsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, vigatalomahaṁsataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, appicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, āraddhavīriyataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, upaṭṭhitassatitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  

Etamahaṁ, brāhmaṇa, samādhisampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  

Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.  
I am one of those noble ones who frequent remote lodgings in the wilderness and the forest accomplished in wisdom.’
Etamahaṁ, brāhmaṇa, paññāsampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.  
Seeing this accomplishment of wisdom in myself I felt even more unruffled about staying in the forest.
So kho ahaṁ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā—  
Some time later, that’s what I did.
‘kiṁ nu kho ahaṁ aññadatthu bhayapaṭikaṅkhī viharāmi?  
‘Why do I always meditate expecting that fear and terror to come?
So kho ahaṁ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṁ bhayabheravaṁ paṭivinemi.  
I didn’t stand still or sit down or lie down until I had got rid of that fear and dread while walking.
So kho ahaṁ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṁ bhayabheravaṁ paṭivinemi.  
I didn’t walk or sit down or lie down until I had got rid of that fear and dread while standing.
So kho ahaṁ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṁ bhayabheravaṁ paṭivinemi.  
I didn’t lie down or stand still or walk until I had got rid of that fear and dread while sitting.
So kho ahaṁ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṁ bhayabheravaṁ paṭivinemi.  
I didn’t sit up or stand still or walk until I had got rid of that fear and dread while lying down.
Idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi.  
This meditation of theirs is delusional, I say.
Ahaṁ kho pana, brāhmaṇa, rattiṁyeva samānaṁ rattīti sañjānāmi, divāyeva samānaṁ divāti sañjānāmi.  
I perceive that it’s night when in fact it is night, and perceive that it’s day when in fact it is day.
So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.  
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.
Dve kho ahaṁ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi—  
I see two reasons to frequent remote lodgings in the wilderness and the forest.

‘kiṁ nu kho ahaṁ attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno … maraṇadhammo samāno … sokadhammo samāno … attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi?  
‘Why do I, being liable to be reborn, grow old, fall sick, sorrow, die, and become corrupted, seek things that have the same nature?
So kho ahaṁ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.  
Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.  
‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’
So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.  
I quickly memorized that teaching.
So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.  
As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.
So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.  
I quickly realized that teaching with my own insight, and lived having achieved it.
‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.  
‘I have, reverend.’
Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.  
The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it.
Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.  
So the teaching that I know, you know, and the teaching that you know, I know.
Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.  
I am like you and you are like me.
So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.  
Realizing that this teaching was inadequate, I left disappointed.
So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:  
I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him, udako → uddako (bj, sya-all, pts1ed)
‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.  
‘Reverend, I wish to lead the spiritual life in this teaching and training.’ āvuso → āvuso rāma (sya-all, mr)
So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.  
I quickly memorized that teaching.
So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.  
As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.
So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.  
I quickly realized that teaching with my own insight, and lived having achieved it.
So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.  
Realizing that this teaching was inadequate, I left disappointed.
So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.  
I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā.
So kho ahaṁ, bhikkhave, tattheva nisīdiṁ—  
So I sat down right there, thinking,
So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ.  
And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought the unborn supreme sanctuary from the yoke, extinguishment—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary from the yoke, extinguishment—and I found it.
Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ.  
Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings.
Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.
evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes.
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;  
‘Who should I teach first of all?
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;  
‘Who should I teach first of all?
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;  
‘Who should I teach first of all?
‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti?  
‘Where are the group of five mendicants staying these days?’
Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.  
With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi, in the deer park at Isipatana.
Evaṁ vutte, ahaṁ, bhikkhave, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ:  
I replied to Upaka in verse:
ahaṁ satthā anuttaro;  
I am the supreme Teacher.
Yathā yathā kho ahaṁ, bhikkhave, upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.  
Yet as I drew closer, the group of five mendicants were unable to stop themselves as they had agreed.
Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:  
So I said to them,
Arahaṁ, bhikkhave, tathāgato sammāsambuddho.  
The Realized One is perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.  
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:  
So I said to them,
Arahaṁ, bhikkhave, tathāgato sammāsambuddho.  
The Realized One is perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.  
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Dutiyampi kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:  
So for a second time I said to them,
Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:  
So I said to them,
‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.  
‘The Realized One is perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.  
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Asakkhiṁ kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṁ.  
I was able to persuade the group of five mendicants.

“Evaṁ pasanno ahaṁ bhoto gotamassa.  
“I am quite confident that Master Gotama
api ca te ahaṁ byākarissāmi.  
Nevertheless, I will answer you.
Yato kho ahaṁ, aggivessana, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, taṁ vata me uppannā vā sukhā vedanā cittaṁ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṁ pariyādāya ṭhassatīti netaṁ ṭhānaṁ vijjatī”ti.  
Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.” netaṁ ṭhānaṁ → netaṁ kho ṭhānaṁ (bj, pts1ed)
So kho ahaṁ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.  
Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.  
‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.  
I quickly memorized that teaching.
So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.  
As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.  
I quickly realized that teaching with my own insight, and lived having achieved it.
‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.  
‘I have, reverend.’
yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.  
The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it.
Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.  
So the teaching that I know, you know, and the teaching you know, I know.
Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.  
I am like you and you are like me.
So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.  
Realizing that this teaching was inadequate, I left disappointed.
So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:  
I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him,
‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.  
‘Reverend, I wish to lead the spiritual life in this teaching and training.’
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.  
I quickly memorized that teaching.
So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.  
As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.  
I quickly realized that teaching with my own insight, and lived having achieved it.
So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.  
Realizing that this teaching was inadequate, I left disappointed.
So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.  
I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā.
So kho ahaṁ, aggivessana, tattheva nisīdiṁ  
So I sat down right there, thinking:
So kho ahaṁ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.  
So that’s what I did,
So kho ahaṁ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose.
So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose and ears.
So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose and ears.
So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose and ears.
So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose and ears.
‘na kālaṅkato samaṇo gotamo, napi kālaṁ karoti, arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.  
‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’ vihāro tveva so → vihārotveveso (bj) | arahato evarūpo hotī’ti → vihārotveveso arahato ti
So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.  
So I dismissed those deities, saying, ‘There’s no need.’
So kho ahaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhāresiṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ.  
So that’s what I did,
So kho ahaṁ, aggivessana, udaracchaviṁ parimasissāmīti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, piṭṭhikaṇṭakaṁ parimasissāmīti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.  
Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.
So kho ahaṁ, aggivessana, vaccaṁ vā muttaṁ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya.  
Due to eating so little, when I tried to urinate or defecate I fell face down right there.
So kho ahaṁ, aggivessana, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.  
Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.
‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?  
‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’
‘na kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.  
‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’
So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.  
So I ate some solid food.
Yato kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañca bhikkhū nibbijja pakkamiṁsu:  
But when I ate some solid food, they left disappointed in me, saying,
So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāretvā, balaṁ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.  
After eating solid food and gathering my strength, 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.
So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti.  
When that talk is finished, I still, settle, unify, and immerse my mind in samādhi internally, using the same meditation subject as a foundation of immersion that I used before, which I regularly use to meditate.”
“Abhijānāmahaṁ, aggivessana, gimhānaṁ pacchime māse pacchābhattaṁ piṇḍapātapaṭikkanto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sato sampajāno niddaṁ okkamitā”ti.  
“I do recall that in the last month of the summer, I have spread out my outer robe folded in four and lain down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.”
“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā appahīnā, tamahaṁ ‘sammūḷho’ti vadāmi.  
“Anyone who has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death is deluded, I say.
Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā, tamahaṁ ‘asammūḷho’ti vadāmi.  
Anyone who has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say.
Abhijānāmahaṁ, bho gotama, pūraṇaṁ kassapaṁ vādena vādaṁ samārabhitā.  
I recall taking on Pūraṇa Kassapa in debate.
Abhijānāmahaṁ, bho gotama, makkhaliṁ gosālaṁ …pe…  
I recall taking on the bamboo-staffed ascetic Gosāla,

So kho ahaṁ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.  
Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.  
‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.  
I quickly memorized that teaching.
So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.  
As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.  
I quickly realized that teaching with my own insight, and lived having achieved it.
‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.  
‘I have, reverend.’
Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.  
The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it.
Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.  
So the teaching that I know, you know, and the teaching you know, I know.
Iti yādiso ahaṁ, tādiso tuvaṁ; yādiso tuvaṁ tādiso ahaṁ.  
I am like you and you are like me.
So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.  
Realizing that this teaching was inadequate, I left disappointed.
So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:  
I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him, udako → uddako (bj, sya-all, km, pts1ed)
‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.  
‘Reverend, I wish to lead the spiritual life in this teaching and training.’ āvuso → āvuso rāma (bj, sya-all, km, mr)
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.  
I quickly memorized that teaching.
So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.  
As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.  
I quickly realized that teaching with my own insight, and lived having achieved it.
So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.  
Realizing that this teaching was inadequate, I left disappointed.
So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ.  
I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā.
So kho ahaṁ, rājakumāra, tattheva nisīdiṁ:  
So I sat down right there, thinking,
So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.  
So that’s what I did,
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose.
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose and ears.
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose and ears.
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose and ears.
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose and ears.
‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti. Arahaṁ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti.  
‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’ arahato evarūpo hotī’ti → vihārotveveso arahato ti, Vihāro tveva so → vihārotveveso (bj)
So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.  
So I dismissed those deities, saying, ‘There’s no need.’
So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ.  
So that’s what I did,
So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.  
Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.
So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.  
Due to eating so little, when I tried to urinate or defecate I fell face down right there.
So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.  
Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.
‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?  
‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’
‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.  
‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’
So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.  
So I ate some solid food.
Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu:  
But when I ate some solid food, they left disappointed in me, saying,
So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.  
After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption …
Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.
evameva kho ahaṁ, rājakumāra; buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
mn85
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?  
‘Who should I teach first of all?
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?  
‘Who should I teach first of all?
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?  
‘Who should I teach first of all?
‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti.  
‘Where are the group of five mendicants staying these days?’
Evaṁ vutte, ahaṁ, rājakumāra, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ:  
I replied to Upaka in verse:
ahaṁ satthā anuttaro;  
I am the supreme Teacher.
Yathā yathā kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.  
Yet as I drew closer, the group of five mendicants were unable to stop themselves as they had agreed.
Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:  
So I said to them,
arahaṁ, bhikkhave, tathāgato sammāsambuddho.  
The Realized One is Perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.  
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:  
So I said to them,
Arahaṁ, bhikkhave, tathāgato sammāsambuddho.  
The Realized One is Perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.  
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Dutiyampi kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:  
So for a second time I said to them,
Arahaṁ, bhikkhave, tathāgato sammāsambuddho.  
mn85
Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.  
mn85
Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:  
So I said to them,
‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.  
‘The Realized One is Perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.  
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Asakkhiṁ kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ.  
I was able to persuade the group of five mendicants.
“Evaṁ, bhante, kusalo ahaṁ hatthārūḷhe aṅkusagayhe sippe”ti.  
“Yes, sir.”
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;  
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.  
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ahaṁ pokkharasātissa,  
I’m a student of Pokkharasādi,
“Tesaṁ vo ahaṁ byakkhissaṁ,  
“I shall explain to you,”
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.
tamahaṁ brūmi brāhmaṇaṁ.  
that’s who I call a brahmin.

“Diṭṭhadhammābhiññāvosānapāramippattānaṁ, ādibrahmacariyaṁ paṭijānantānampi kho ahaṁ, bhāradvāja, vemattaṁ vadāmi.  
“I say there is a diversity among those who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in the present life.
So kho ahaṁ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.  
Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.  
‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.  
I quickly memorized that teaching.
So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.  
As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.  
I quickly realized that teaching with my own insight, and lived having achieved it.
‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.  
‘I have, reverend.’
yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.  
The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it.
Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.  
So the teaching that I know, you know, and the teaching you know, I know.
Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.  
I am like you and you are like me.
So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.  
Realizing that this teaching was inadequate, I left disappointed.
So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:  
I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him,
‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.  
‘Reverend, I wish to lead the spiritual life in this teaching and training.’
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.  
I quickly memorized that teaching.
So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.  
As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.  
I quickly realized that teaching with my own insight, and lived having achieved it.
So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.  
Realizing that this teaching was inadequate, I left disappointed.
So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.  
I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā.
So kho ahaṁ, bhāradvāja, tattheva nisīdiṁ:  
So I sat down right there, thinking:
So kho ahaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.  
So that’s what I did,
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose.
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose.
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose.
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose.
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.  
So I cut off my breathing through my mouth and nose.
arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.  
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So kho ahaṁ, bhāradvāja, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.  
So I dismissed those deities, saying, ‘There’s no need.’
So kho ahaṁ, bhāradvāja, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ.  
So that’s what I did,
So kho ahaṁ, bhāradvāja, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.  
Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.
So kho ahaṁ, bhāradvāja, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.  
Due to eating so little, when I tried to urinate or defecate I fell face down right there.
So kho ahaṁ, bhāradvāja, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.  
Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.
‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?  
‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’
‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.  
‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’
So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.  
So I ate some solid food.
Yato kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu:  
But when I ate some solid food, they left disappointed in me, saying,
So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.  
After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption …