“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind.
Cittaṁ, bhikkhave, abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hotī”ti.  
An undeveloped and uncultivated mind brings suffering.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind.
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hotī”ti.  
A developed and cultivated mind brings happiness.” "

Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ.  
so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated.

Tathāgato arahaṁ sammāsambuddho.  
The Realized One, the perfected one, the fully awakened Buddha.
Tathāgato arahaṁ sammāsambuddho.  
The Realized One, the perfected one, the fully awakened Buddha.
Tathāgato arahaṁ sammāsambuddho.  
The Realized One, the perfected one, the fully awakened Buddha.

Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ ekissā lokadhātuyā ekova arahaṁ sammāsambuddho uppajjeyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.” "

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī arahaṁ assa sammāsambuddho. Netaṁ ṭhānaṁ vijjati.  
“It is impossible, mendicants, it cannot happen for a woman to be a perfected one, a fully awakened Buddha.
Ṭhānañca kho, etaṁ, bhikkhave, vijjati yaṁ puriso arahaṁ assa sammāsambuddho. Ṭhānametaṁ vijjatī”ti.  
But it is possible for a man to be a perfected one, a fully awakened Buddha.”

evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.  
so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger-snap.”
evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.  
so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger-snap.” "

‘ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena.  
‘I have committed a certain unskillful offense with the body. kañcideva → kiñcideva (mr)
No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
If I hadn’t committed that offense, they wouldn’t have seen me.
Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
But since I did commit that offense, they did see me.
Ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
I saw them do that.
Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
But since they did commit that offense, I did see them.
“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi.  
“I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details.
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti.  
Master Gotama, please teach me this matter in detail so I can understand the meaning.”

Ime kho ahaṁ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti.  
I see two reasons to frequent remote lodgings in the wilderness and the forest.”

“Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.  
“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi.  
I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things.
Evaṁ kho ahaṁ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti.  
This is the kind of action and inaction that I teach.”
Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho.  
There the Blessed One is now staying, the perfected one, the fully awakened Buddha.

Tathāgato ca arahaṁ sammāsambuddho, rājā ca cakkavattī.  
The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Tathāgato ca arahaṁ sammāsambuddho, rājā ca cakkavattī.  
The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Tathāgato ca arahaṁ sammāsambuddho, rājā ca cakkavattī.  
The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Tathāgato ca arahaṁ sammāsambuddho, paccekabuddho ca.  
The Realized One, the perfected one, the fully awakened Buddha; and an independent Buddha.

Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo.  
It’s when a mendicant is a perfected one, who has ended all defilements.

Evamevaṁ kho, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati kāyakammasmiṁ:  
In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security regarding bodily actions, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. bhikkhu → bhikkhave (mr) "
Puna caparaṁ, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati vacīkammasmiṁ:  
Furthermore, a Realized One … provides just protection and security regarding verbal actions, saying:
Sa kho so, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā kāyakammasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā vacīkammasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā manokammasmiṁ, dhammeneva anuttaraṁ dhammacakkaṁ pavatteti.  
And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma.

Ahaṁ tena samayena so rathakāro ahosiṁ.  
I myself was the chariot-maker at that time.
Etarahi kho panāhaṁ, bhikkhave, arahaṁ sammāsambuddho kusalo kāyavaṅkānaṁ kāyadosānaṁ kāyakasāvānaṁ, kusalo vacīvaṅkānaṁ vacīdosānaṁ vacīkasāvānaṁ, kusalo manovaṅkānaṁ manodosānaṁ manokasāvānaṁ.  
Now that I am a perfected one, a fully awakened Buddha, I am skilled in the crooks, flaws, and defects of actions by body, speech, and mind.

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;  
“Could it be, sir, that a mendicant might gain a state of immersion such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja vihareyyā”ti?  
and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more?”
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;  
“It could be, Ānanda, that a mendicant gains a state of immersion such that they have no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja vihareyyā”ti.  
and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.”
“Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;  
“But how could this be, sir?”
yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja vihareyyā”ti?  
an3.32
Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;  
That’s how, Ānanda, a mendicant might gain a state of immersion such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja vihareyyāti.  
and that they’d live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.

“saṅkhittenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ;  
“Maybe I’ll teach Dhamma in brief,
vitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ;  
maybe in detail,
saṅkhittavitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ;  
maybe both in brief and in detail.
‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharissāmā’ti.  
‘There’ll be no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and we’ll live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.’
Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharati;  
When a mendicant has no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more—

Ye ca pana loke sukhaṁ senti, ahaṁ tesaṁ aññataro”ti.  
I am one of those who sleep at ease in the world.”
Ye ca pana loke sukhaṁ senti, ahaṁ tesaṁ aññataro’”ti.  
I am one of those who sleep at ease in the world.’”

Aho vatāhaṁ manussattaṁ labheyyaṁ, tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho, tañcāhaṁ bhagavantaṁ payirupāseyyaṁ.  
Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha!

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

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

“Sukhumālo ahaṁ, bhikkhave, paramasukhumālo accantasukhumālo.  
“My lifestyle was delicate, mendicants, most delicate, extremely delicate.
So kho ahaṁ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi.  
I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men. paricārayamāno → paricāriyamāno (bj, sya-all, km, mr); parivāriyamāno (pts1ed)
‘ahampi khomhi maraṇadhammo, maraṇaṁ anatīto, ahaṁ ceva kho pana maraṇadhammo samāno maraṇaṁ anatīto paraṁ mataṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ, na metaṁ assa patirūpan’ti.  
But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’

Ahaṁ kho pana, vaccha, evaṁ vadāmi:  
Vaccha, this is what I say:

Tamahaṁ vadāmi tevijjaṁ,  
That’s who I call a three-knowledge master,

Tamahaṁ vadāmi tevijjaṁ,  
That’s who I call a three-knowledge master,

idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.  
A Realized One arises in the world, 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.
‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi;  
‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known.
“Kahaṁ pana, bho gotama, etarahi te bhikkhū viharantī”ti?  
“But where are these mendicants now staying?”

‘ahaṁ jīrāmi, mā me putto jīrī’ti;  
‘Let me grow old, may my child not grow old!’
‘ahaṁ jīrāmi, mā me mātā jīrī’ti.  
‘Let me grow old, may my mother not grow old!’
‘ahaṁ byādhiyāmi, mā me putto byādhiyī’ti;  
‘Let me be sick, may my child not be sick!’
‘ahaṁ byādhiyāmi, mā me mātā byādhiyī’ti.  
‘Let me be sick, may my mother not be sick!’
‘ahaṁ mīyāmi, mā me putto mīyī’ti;  
‘Let me die, may my child not die!’
‘ahaṁ mīyāmi, mā me mātā mīyī’ti.  
‘Let me die, may my mother not die!’

‘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.’ bhagavā’ti → bhagavā (bj, sya-all, km, pts1ed)
So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, dibbo me eso tasmiṁ samaye caṅkamo hoti.  
When I’m practicing like this, if I walk, at that time my walking is heavenly.
So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi, dibbaṁ me etaṁ tasmiṁ samaye ṭhānaṁ hoti.  
When I’m practicing like this, if I stand, at that time my standing is heavenly.
So ce ahaṁ, brāhmaṇa, evaṁbhūto nisīdāmi, dibbaṁ me etaṁ tasmiṁ samaye āsanaṁ hoti.  
When I’m practicing like this, if I sit, at that time my sitting is heavenly.
So ce ahaṁ, brāhmaṇa, evaṁbhūto seyyaṁ kappemi, dibbaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti.  
When I’m practicing like this, if I lie down, at that time my lying is heavenly.
So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, brahmā me eso tasmiṁ samaye caṅkamo hoti.  
When I’m practicing like this, if I walk, at that time my walking is divine.
So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe…  
… my standing is divine.
So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti.  
When I’m practicing like this, if I walk, at that time my walking is noble.
So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe…  
… my standing is noble.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pavisiṁsu.  
Then several mendicants robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms.
Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi.  
If you’ve not learned it fully, I’ll fill you in.
Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti.  
But if you have learned it fully, I’ll agree.”
Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi.  
If you’ve not learned it fully, I’ll fill you in.
Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti.  
But if you have learned it fully, I’ll agree.”
‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ.  
‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ Then I’d carefully pursue, press, and grill them on that point.
‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ.  
‘You claim to have ended all defilements, but you still have these defilements.’ Then I’d carefully pursue, press, and grill them on that point.
‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ.  
‘Your teaching does not lead someone who practices it to the complete ending of suffering, the goal for which it is taught.’ Then I’d carefully pursue, press, and grill them on that point.

‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.  
‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won. sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all, km, pts1ed) | athāhaṁ → ṭhānamahaṁ (bj, pts1ed); ṭhānametaṁ yenāhaṁ (sya-all, km)

“Abhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.  
“‘Covetousness’ is what I mean by this.
“Byāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.  
“‘Malice’ is what I mean by this.
“Avijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.  
“‘Ignorance’ is what I mean by this.
“Anabhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.  
“‘Satisfaction’ is what I mean by this.
“Abyāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.  
“‘Kindness’ is what I mean by this.
“Vijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.  
“‘Knowledge’ is what I mean by this.

‘ahaṁ khvajja idañcidañca khādanīyaṁ khādiṁ, idañcidañca bhojanīyaṁ bhuñjiṁ;  
‘Today I ate this and that, and had a meal of this and that.
‘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.’

‘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.’

Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti?  
I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”
Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti?  
an3.80
Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti?  
“… I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”

“Sakkomahaṁ, bhante, tīsu sikkhāsu sikkhituṁ—  
“I am, sir.”

Tatra sudaṁ bhagavā sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandasseti samādapeti samuttejeti sampahaṁseti.  
There the Buddha educated, encouraged, fired up, and inspired the mendicants with a Dhamma talk about the training rules.
Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo:  
Kassapagotta became quite impatient and bitter, thinking,
Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi.  
When the Buddha had stayed in Paṅkadhā as long as he pleased, he set out for Rājagaha.
Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.  
Traveling stage by stage, he arrived at Rājagaha,
yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo:  
that when the Buddha was talking about the training rules I became quite impatient and bitter, thinking
Atha kho kassapagotto bhikkhu senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi.  
Then Kassapagotta set his lodgings in order and, taking his bowl and robe, set out for Rājagaha.
Anupubbena yena rājagahaṁ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kassapagotto bhikkhu bhagavantaṁ etadavoca:  
Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, sat down to one side, and told him what had happened, saying:
Tatra, bhante, bhagavā sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassesi samādapesi samuttejesi sampahaṁsesi.  
an3.91
Tassa mayhaṁ bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo:  
an3.91
Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. (…)  
an3.91 (…) → (anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. tatra sudaṁ bhagavā rājagahe viharati. atha kho) (mr)
yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo:  
an3.91
Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo:  
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about the training rules, and to think,
“Taggha taṁ, kassapa, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yassa te mayi sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo:  
“Indeed, Kassapa, you made a mistake. Taggha taṁ → taggha tvaṁ (bj, pts1ed) "

Yato ca khvāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, 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. khvāhaṁ → kho ahaṁ (bj, pts1ed); khohaṁ (sya-all, km, mr)

Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo.  
This lust in the heart is what I call a fetter.
Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo.  
an3.112
Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo.  
an3.112

Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo.  
It’s a mendicant who is perfected, and has ended defilements.

evamevaṁ kho ahaṁ, bhante, ākiṇṇo viharāmi devaputtehi.  
so I live crowded by the gods.
Bhagavato ahaṁ, bhante, dassanassa atitto appaṭivāno kālaṅkato;  
Seeing the Buddha;
Imesaṁ kho ahaṁ, bhante, tiṇṇaṁ dhammānaṁ atitto appaṭivāno kālaṅkatoti.  
I passed away without getting enough of these three things.

Addasaṁ kho ahaṁ, bhikkhave, goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ.  
an3.128

‘ahaṁ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ volokemī’ti, idaṁ te mānasmiṁ.  
‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit.

Ahampi, bhikkhave, etarahi arahaṁ sammāsambuddho kammavādo ceva kiriyavādo ca vīriyavādo ca.  
I too, the perfected one, the fully awakened Buddha in the present, teach the efficacy of deeds, action, and energy.

Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.  
Since I see no such reason, I live secure, fearless, and assured. Etamahaṁ → etampahaṁ (bj, sya-all, km, pts1ed)
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.  
Since I see no such reason, I live secure, fearless, and assured.
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.  
Since I see no such reason, I live secure, fearless, and assured.
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.  
Since I see no such reason, I live secure, fearless, and assured.

Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato aggamakkhāyati arahaṁ sammāsambuddho.  
In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—a Realized One, the perfected one, the fully awakened Buddha is said to be the best.

Kiṁ nu kho ahaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyan’ti?  
What ascetic or brahmin should I honor and respect and rely on?’ garuṁ katvā → garukatvā (bj, pts1ed)
‘aparipūrassa kho ahaṁ sīlakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
‘I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete.
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā sīlasampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.
Aparipūrassa kho ahaṁ samādhikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete.
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā samādhisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …
Aparipūrassa kho ahaṁ paññākkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
I would honor and respect and rely on another ascetic or brahmin so as to complete the entrie spectrum of wisdom, if it were incomplete.
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā paññāsampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom …
Aparipūrassa kho ahaṁ vimuttikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete.
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā vimuttisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.  
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’
bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho dhammaṁyeva sakkatvā garuṁ katvā upanissāya viharatū’ti.  
May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.’

Tamahaṁ vadāmi theroti,  
That’s who I call a senior,

Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ jānāmi.  
“In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know.
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ abbhaññāsiṁ.  
In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into.
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ na jānāmīti vadeyyaṁ, taṁ mamassa musā.  
If I were to say that ‘I do not know … the world with its gods’, I would be lying.
Yaṁ, bhikkhave …pe… tamahaṁ jānāmi ca na ca jānāmīti vadeyyaṁ, tampassa tādisameva.  
If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same. tampassa → taṁ pissa (sya-all, km); taṁ mamassa (mr)
Yaṁ, bhikkhave …pe… tamahaṁ neva jānāmi na na jānāmīti vadeyyaṁ, taṁ mamassa kali.  
If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.

‘ahametaṁ anabhijjhaṁ dhammapadaṁ paccakkhāya abhijjhāluṁ kāmesu tibbasārāgaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ:  
‘I’ll reject this Dhamma footprint of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them:
‘ahametaṁ abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ:  
‘I’ll reject this Dhamma footprint of good will, and describe a true ascetic or brahmin who has ill will and malicious intent.’ Then I’d say to them:
‘ahametaṁ sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ:  
‘I’ll reject this Dhamma footprint of right mindfulness, and describe a true ascetic or brahmin who is unmindful, with no situational awareness.’ Then I’d say to them:
‘ahametaṁ sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ:  
‘I’ll reject this Dhamma footprint of right immersion, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them:

tattha tattha yathārahaṁ;  
in each case as they deserve.

Evamevaṁ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā, so dhammaṁ deseti:  
In the same way, when a Realized One arises in the world—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—he teaches the Dhamma:

Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho.  
The Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. dvipadā → dipadā (bj, pts1ed) "

Catūhi kho ahaṁ, brāhmaṇa, dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpemi.  
but when someone has four qualities I describe him as a great man with great wisdom.
Imehi kho ahaṁ, brāhmaṇa, catūhi dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpemī”ti.  
but when someone has these four qualities I describe him as a great man with great wisdom.”

“Na kho ahaṁ, brāhmaṇa, devo bhavissāmī”ti.  
“I will not be a god, brahmin.”
“Na kho ahaṁ, brāhmaṇa, gandhabbo bhavissāmī”ti.  
“I will not be a centaur.”
“Na kho ahaṁ, brāhmaṇa, yakkho bhavissāmī”ti.  
“I will not be a native spirit.”
“Na kho ahaṁ, brāhmaṇa, manusso bhavissāmī”ti.  
“I will not be a human.”
‘na kho ahaṁ, brāhmaṇa, devo bhavissāmī’ti vadesi.  
you answer that you will not be any of these.
‘na kho ahaṁ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi.  
an4.36
‘na kho ahaṁ, brāhmaṇa, yakkho bhavissāmī’ti vadesi.  
an4.36
‘na kho ahaṁ, brāhmaṇa, manusso bhavissāmī’ti vadesi.  
an4.36
“Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā devo bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.  
“Brahmin, if I had not given up defilements I might have become a god … a centaur … a native spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.
Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā gandhabbo bhaveyyaṁ … yakkho bhaveyyaṁ … manusso bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.  
an4.36
evamevaṁ kho ahaṁ, brāhmaṇa, loke jāto loke saṁvaḍḍho lokaṁ abhibhuyya viharāmi anupalitto lokena.  
In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world.

“Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi;  
“Brahmin, I don’t praise all sacrifices.
evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi.  
I criticize that kind of violent sacrifice.
evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ.  
I praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.

“Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi;  
“Brahmin, I don’t praise all sacrifices.
evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi.  
I don’t praise that kind of violent sacrifice.
evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ.  
I do praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.
habyaṁ katvā yathārahaṁ;  
whether as sacrifice or for ancestors, habyaṁ → hutaṁ (bj); huññaṁ (sya-all, km); bhavyaṁ (pts1ed)

‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti.  
‘I will reach the end of the world by traveling.’
So kho ahaṁ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāyeva kālaṅkato.  
I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.

Evaṁ vutte, ahaṁ, bhikkhave, rohitassaṁ devaputtaṁ etadavocaṁ:  
(The rest is the same as the previous discourse, AN 4.45.)
‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti.  
an4.46
So kho ahaṁ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāyeva kālaṅkato.  
an4.46
Evaṁ vutte, ahaṁ, bhikkhave, rohitassaṁ devaputtaṁ etadavocaṁ:  
an4.46

Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.  
Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent. pañcālaputto → pañcāliputto (bj, sya-all, km, pts1ed) "
“Ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?  
“Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?”
“Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.  
“Sir, it was Venerable Visākha, Pañcāli’s son.”
Sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti.  
It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.

‘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.’

Evaṁ pasanno ahaṁ, bhante. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā”ti.  
I am quite confident that there’s 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.”

no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. samādapako → samādāpako (?) "
kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
But they’re a good speaker. …
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
Nor are they a good speaker. …
kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
And they’re a good speaker. …

“Ahaṁ kho, bhante, assadammaṁ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī”ti.  
“Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.”
“Ahaṁ kho, kesi, purisadammaṁ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi.  
“Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.

Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.  
It’s when a Realized One arises in the world, 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.

“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi:  
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.  
In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it.
Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.  
I will answer. Our teacher is present, he who is so very skilled in our teachings.
Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.  
an4.172
Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.  
an4.172
Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.  
an4.172
Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.  
an4.172
Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.  
In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it.
Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo”ti.  
I will answer. Our teacher is present, he who is so very skilled in our teachings.” "

evamevaṁ kho ahaṁ, bhante, ummujjamānakoyeva bhagavatā mahatā vādapāsena baddho”ti.  
so the Buddha caught me in a big trap of words just as I rose up.” mahatā vādapāsena → mahatā pāsena (mr) "

ahaṁ satthā bhavissāmī’”ti?  
and I will be your teacher’?”

“Passāmahaṁ, bhante, taṁ ṭhānaṁ.  
“Sir, I do see such a case.
‘passāmahaṁ, bhante, taṁ ṭhānaṁ.  
an4.195
Evamevaṁ kho ahaṁ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṁ.  
In the same way, I paid homage to those Jain fools for profit.

“Sīlavisuddhiṁ kho ahaṁ, sāḷha, aññataraṁ sāmaññaṅganti vadāmi.  
“Sāḷha, purification of ethics is one of the factors of the ascetic life, I say.

Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.  
It’s when a Realized One arises in the world, 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.

“Dassanampi kho ahaṁ, brāhmaṇa, soṇakāyanassa māṇavassa nābhijānāmi;  
“Brahmin, I can’t recall even seeing the student Soṇakāyana,

Idha, bhikkhave, ekaccena mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṁ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṁ uppāditaṁ hoti, saṅgho bhinno hoti.  
It's when someone murders their mother or father or a perfected one. They maliciously shed the blood of a Realized One. Or they cause a schism in the Saṅgha. ekaccena mātā → ekacco mātā (pts1ed); ekacco mātaraṁ (mr) | pitā → pitaraṁ (mr) | voropito → voropitā (pts1ed, mr) | arahaṁ → arahantaṁ (mr) | voropito → voropitā (pts1ed, mr) | uppāditaṁ → uppāditā (pts1ed, mr)

‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī’ti.  
‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’
“ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī”ti.  
an4.244
‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ.  
‘Sirs, I’ve done a bad and reprehensible deed, deserving of a sack of ashes.
“ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ;  
an4.244
‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ.  
‘Sirs, I’ve done a bad and reprehensible deed, deserving of criticism.
“ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ;  
an4.244

Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekabuddho thūpāraho, tathāgatasāvako thūpāraho, rājā cakkavattī thūpāraho—  
A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch.

“Sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.  
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

saṅgahaṁ mālukyaputto;  
an4.263

‘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.’

‘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.’

“Yāvatā, cundi, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho.  
“Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception.

“yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi.  
“When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.
Ahaṁ, bhante, dāyako dānapati bahuno janassa piyo manāpo.  
I’m a giver, a donor, and am dear and beloved to many people.
Ahaṁ, bhante, dāyako dānapati; maṁ santo sappurisā bhajanti.  
I’m a giver, and true persons associate with me.
Ahaṁ, bhante, dāyako dānapati; mayhaṁ kalyāṇo kittisaddo abbhuggato: ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti.  
I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’
Ahaṁ, bhante, dāyako dānapati yaṁ yadeva parisaṁ upasaṅkamāmi—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—visārado upasaṅkamāmi amaṅkubhūto.  
I’m a giver, and I enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi.  
When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.

‘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.’

So kho ahaṁ, bhikkhave, imesaṁ ussoḷhipañcamānaṁ dhammānaṁ bhāvitattā bahulīkatattā yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmesiṁ abhiññāsacchikiriyāya,  
When I had developed and cultivated these five things, with vigor as fifth,

‘ahaṁ kho etarahi ekako araññe viharāmi.  
‘Currently I’m living alone in a wilderness.
‘ahaṁ kho etarahi ekako araññe viharāmi.  
‘Currently I’m living alone in a wilderness.
‘ahaṁ kho etarahi ekako araññe viharāmi.  
‘Currently I’m living alone in a wilderness.
‘ahaṁ kho etarahi ekako araññe viharāmi.  
‘Currently I’m living alone in a wilderness.
‘ahaṁ kho etarahi ekako araññe viharāmi.  
‘Currently I’m living alone in a wilderness.

‘ahaṁ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.  
‘Currently I’m a youth, young, black-haired, blessed with youth, in the prime of life.
‘ahaṁ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.  
‘Currently, I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti.  
‘I shall lead the mendicant Saṅgha.’
ahaṁ bhikkhusaṅghaṁ pariharissāmīti.  
an5.100
Ahaṁ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti.  
But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’

Imehi kho, bhikkhave, pañcahaṅgehi samannāgato mahācoro sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthepi tiṭṭhati.  
A master thief with these five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

nappaṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ.  
They’re unable to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time. nappaṭibalo → na paṭibalo (bj, sya-all, pts1ed) | samādapetuṁ → samādāpetuṁ (?) "
paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ.  
They’re able to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time.

Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṁ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṁ uppāditaṁ hoti, saṅgho bhinno hoti.  
Murdering your mother or father or a perfected one; maliciously shedding the blood of a Realized One; and causing a schism in the Saṅgha. Mātā → mātaraṁ (mr) | pitā → pitaraṁ (mr) | voropito → voropitā (mr) | arahaṁ → arahā (sya-all); arahantaṁ (mr) "

Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṁ sammāsambuddho dhammeneva anuttaraṁ dhammacakkaṁ pavatteti;  
In the same way, possessing five qualities a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner.
Idha, bhikkhave, tathāgato arahaṁ sammāsambuddho atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū.  
A Realized One knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṁ sammāsambuddho dhammeneva anuttaraṁ dhammacakkaṁ pavatteti;  
Possessing these five qualities a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner.

Evamevaṁ kho, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati bhikkhūsu:  
In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the monks, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.
Puna caparaṁ, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati bhikkhunīsu …pe… upāsakesu …pe… upāsikāsu:  
In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the nuns … laymen … laywomen, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.
Sa kho so, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā bhikkhūsu, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā bhikkhunīsu, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā upāsakesu, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā upāsikāsu dhammeneva anuttaraṁ dhammacakkaṁ pavatteti;  
When a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security for the monks, nuns, laymen, and laywomen, he rolls forth the supreme Wheel of Dhamma only in a principled manner.

‘ahaṁ khomhi ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.  
‘I’m well born on both my mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
Ahaṁ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.  
I’m attractive, good-looking, lovely, of surpassing beauty.
Ahaṁ khomhi mātāpitūnaṁ piyo manāpo.  
I’m dear and beloved to my parents.
Ahaṁ khomhi negamajānapadassa piyo manāpo.  
I’m dear and beloved to the people of town and country.
Ahaṁ khomhi yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā, tattha sikkhito anavayo.  
I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. tattha → tatthamhi (bj); tatthapi (mr) "
‘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 khomhi saddho, saddahāmi tathāgatassa bodhiṁ:  
‘I am a person of faith; I have faith in the Realized One’s awakening …
“itipi so bhagavā arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavā”ti.  
an5.135
Ahaṁ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.  
I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Ahaṁ khomhi asaṭho amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.  
I’m not devious or deceitful. I reveal myself honestly to the Teacher or sensible spiritual companions.
Ahaṁ khomhi āraddhavīriyo viharāmi akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
I live with energy roused up for giving up unskillful qualities and embracing skillful qualities. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

‘ahaṁ khomhi ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.  
‘I’m well born …
Ahaṁ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.  
attractive …
Ahaṁ khomhi mātāpitūnaṁ piyo manāpo.  
dear and beloved to my parents …
Ahaṁ khomhi balakāyassa piyo manāpo.  
dear and beloved to the armed forces …
Ahaṁ khomhi paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ.  
I’m astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.
‘ahaṁ khomhi sīlavā, pātimokkhasaṁvarasaṁvuto viharāmi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhāmi sikkhāpadesu.  
‘I’m ethical …
Ahaṁ khomhi bahussuto sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.  
learned … sātthaṁ sabyañjanaṁ → sātthā sabyañjanā (bj) | dhātā → dhatā (bj, pts1ed) "
Ahaṁ khomhi catūsu satipaṭṭhānesu suppatiṭṭhitacitto.  
mindful …
Ahaṁ khomhi āraddhavīriyo viharāmi akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
energetic …
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

‘ahaṁ demi;  
‘I give;

“ayaṁ so, bhante, bhagavā gacchati arahaṁ sammāsambuddho;  
“Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming.

Kammantaṁ kāreti, adhikaraṇaṁ ādiyati, pāmokkhesu bhikkhūsu paṭiviruddho hoti, dīghacārikaṁ anavatthacārikaṁ anuyutto viharati, nappaṭibalo hoti kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ.  
They start up work projects. They take up disciplinary issues. They conflict with leading mendicants. They like long and aimless wandering. They’re unable to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. anavatthacārikaṁ → anavatthitacārikaṁ (bj); avatthānacārikaṁ (sya-all) "
Na kammantaṁ kāreti, na adhikaraṇaṁ ādiyati, na pāmokkhesu bhikkhūsu paṭiviruddho hoti, na dīghacārikaṁ anavatthacārikaṁ anuyutto viharati, paṭibalo hoti kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ.  
They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading mendicants. They don’t like long and aimless wandering. They’re able to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk.

Ahaṁ kho panāvuso, evaṁcitto paraṁ pañhaṁ pucchāmi:  
As for myself, I ask with the thought,

‘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.’

Taṁ kho panānanda, nagaraṁ kassapo bhagavā arahaṁ sammāsambuddho upanissāya vihāsi.  
And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city.
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino.  
‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts. bahūpakāro → bahukāro (katthaci) | samādapetā → samādāpetā (?)
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino.  
‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts.
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā.  
‘These five hundred lay followers … bahūpakāro → bahupakāro (bj)
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā.  
‘These five hundred lay followers …
Atha kho, ānanda, gavesī upāsako yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:  
Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him:
Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ:  
Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him:
‘ahaṁ kho imassa anuttarassa vimuttisukhassa nikāmalābhī homi akicchalābhī akasiralābhī.  
‘I get the supreme bliss of freedom whenever I want, without trouble or difficulty.

Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ ime pañca brāhmaṇe jāneyyan”ti.  
Master Gotama, please teach me this matter so I can learn about these five brahmins.”

Puna caparaṁ, bhikkhave, tathāgato arahaṁ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena.  
Next, he walked back and forth on top of a huge mountain of filth while remaining unsoiled.
Yampi, bhikkhave, tathāgato arahaṁ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena;  
As to when he walked back and forth on top of a huge mountain of filth while remaining unsoiled.

paṭibalo hoti upasaṅkamante dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ;  
They’re able to educate, encourage, fire up, and inspire those who approach them with a Dhamma talk.

‘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.’

Sakkomahaṁ, gahapati, tavaccayena dārake posetuṁ, gharāvāsaṁ santharituṁ.  
I’m able to provide for the children and keep up the household carpets.
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, ahaṁ tāsaṁ aññatarā.  
I am one of those white-robed disciples of the Buddha who fulfills their ethics.
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu.  
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā lābhiniyo ajjhattaṁ cetosamathassa, ahaṁ tāsaṁ aññatarā.  
I am one of those white-robed disciples of the Buddha who has internal serenity of heart.
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu.  
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṁ tāsaṁ aññatarā.  
I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. I have gone beyond doubt, got rid of indecision, and gained assurance. And I am independent of others in the Teacher’s instructions.
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu.  
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

“Kahaṁ nu kho, bhikkhave, sāriputto?  
“Mendicants, where is Sāriputta?
Kahaṁ mahāmoggallāno?  
Where are Mahāmoggallāna,
Kahaṁ mahākassapo?  
Mahākassapa,
Kahaṁ mahākaccāno?  
Mahākaccāna,
Kahaṁ mahākoṭṭhiko?  
Mahākoṭṭhita,
Kahaṁ mahācundo?  
Mahācunda,
Kahaṁ mahākappino?  
Mahākappina,
Kahaṁ anuruddho?  
Anuruddha,
Kahaṁ revato?  
Revata,
Kahaṁ ānando?  
and Ānanda?
Kahaṁ nu kho te, bhikkhave, therā sāvakā gatā”ti?  
Where have these senior disciples gone?”

“ahaṁ kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”

‘ahaṁ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
‘My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen.
‘ahaṁ kho, āvuso, byāpādapariyuṭṭhitena cetasā viharāmi byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
an6.27
‘ahaṁ kho, āvuso, thinamiddhapariyuṭṭhitena cetasā viharāmi thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
an6.27
‘ahaṁ kho, āvuso, uddhaccakukkuccapariyuṭṭhitena cetasā viharāmi uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
an6.27
‘ahaṁ, āvuso, vicikicchāpariyuṭṭhitena cetasā viharāmi vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
an6.27
‘ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ nappajānāmi.  
‘I don’t understand what kind of meditation to focus on in order to end the defilements in the present life.

“ahaṁ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
“My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen.
“ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ na jānāmi na passāmi.  
“I don’t understand what kind of meditation to focus on in order to end the defilements in the present life.

“Suṇomahaṁ, āvuso ānanda, bhagavato.  
“Reverend Ānanda, I hear the Buddha.
“aññāsiṁ kho ahaṁ, ānanda:  
“Ānanda, I know that

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno …pe… 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.’

Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmī”ti.  
But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.”
api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmīti.  
‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.’
Sarīraṁ vijahaṁ nāgo,  
the giant, giving up his body,

Evaṁ vutte, ahaṁ, bhante, migasālaṁ upāsikaṁ etadavocaṁ:  
an6.44
Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.  
I, or someone like me, may pass judgment on people.
Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.  
I, or someone like me, may pass judgment on people.

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

Kahaṁ nu kho dāni gacchāmī”ti?  
Where am I to go now?”
Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṁ tena pakkāmi.  
Then Venerable Dhammika took his bowl and robe and set out for Rājagaha.
Anupubbena yena rājagahaṁ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ dhammikaṁ bhagavā etadavoca:  
Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.  
“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”
‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti.  
‘I will stand by a tree’s duty! May my home be as it was before!’ Ṭhassāmahaṁ → tiṭṭheyyāmahaṁ (sya-all)

“ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro.  
“I am one of the Buddha’s most energetic disciples.
‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro.  
‘I am one of the Buddha’s most energetic disciples.
“Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti—  
“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is dedicated to six things.

Atha kho bhagavā āyasmantaṁ phaggunaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.  
Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguna with a Dhamma talk, after which he got up from his seat and left.

Ahaṁ kho panānanda, chaḷabhijātiyo paññāpemi.  
I, however, also describe six classes of rebirth.

Evaṁ vutte, ahaṁ, bhante, taṁ bhikkhuṁ etadavocaṁ:  
an6.62
Yato ca kho ahaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ;  
But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta
Evamevaṁ kho ahaṁ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ;  
In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:  
“In the same way, when I’ve comprehended the mind of a person, I understand …
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:  
“In the same way, when I’ve comprehended the mind of a person, I understand …
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:  
“In the same way, when I’ve comprehended the mind of a person, I understand …
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:  
“In the same way, when I’ve comprehended the mind of a person, I understand …
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:  
“In the same way, when I’ve comprehended the mind of a person, I understand …
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:  
“In the same way, when I’ve comprehended the mind of a person, I understand …

“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi.  
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.  
That’s how I understand the detailed meaning of the Buddha’s brief statement.”

Anāgāmi arahaṁ mittā,  
an6.74

Idha, bhikkhave, bhikkhu yasmiṁ samaye cittaṁ niggahetabbaṁ tasmiṁ samaye cittaṁ na niggaṇhāti, yasmiṁ samaye cittaṁ paggahetabbaṁ tasmiṁ samaye cittaṁ na paggaṇhāti, yasmiṁ samaye cittaṁ sampahaṁsitabbaṁ tasmiṁ samaye cittaṁ na sampahaṁseti, yasmiṁ samaye cittaṁ ajjhupekkhitabbaṁ tasmiṁ samaye cittaṁ na ajjhupekkhati, hīnādhimuttiko ca hoti, sakkāyābhirato ca.  
It’s when a mendicant doesn’t keep their mind in check when they should. They don’t exert their mind when they should. They don’t encourage the mind when they should. They don’t watch over the mind with equanimity when they should. They have bad convictions. They delight in substantial reality.
Idha, bhikkhave, bhikkhu yasmiṁ samaye cittaṁ niggahetabbaṁ tasmiṁ samaye cittaṁ niggaṇhāti, yasmiṁ samaye cittaṁ paggahetabbaṁ tasmiṁ samaye cittaṁ paggaṇhāti, yasmiṁ samaye cittaṁ sampahaṁsitabbaṁ tasmiṁ samaye cittaṁ sampahaṁseti, yasmiṁ samaye cittaṁ ajjhupekkhitabbaṁ tasmiṁ samaye cittaṁ ajjhupekkhati, paṇītādhimuttiko ca hoti nibbānābhirato ca.  
It’s when a mendicant keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They have excellent convictions. They delight in extinguishment.

Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṁ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṁ uppāditaṁ hoti, saṅgho bhinno hoti, duppañño hoti jaḷo eḷamūgo.  
They murder their mother or father or a perfected one. They maliciously shed the blood of a Realized One. They cause a schism in the Saṅgha. They’re witless, dull, and stupid. arahaṁ → arahā (sya-all, km, pts1ed); arahanto (mr) "
Na mātā jīvitā voropitā hoti, na pitā jīvitā voropito hoti, na arahaṁ jīvitā voropito hoti, na tathāgatassa duṭṭhena cittena lohitaṁ uppāditaṁ hoti, na saṅgho bhinno hoti, paññavā hoti ajaḷo aneḷamūgo.  
They don’t murder their mother or father or a perfected one. They don’t maliciously shed the blood of a Realized One. They don’t cause a schism in the Saṅgha. They’re wise, bright, and clever.

Sabbaloke ca atammayo bhavissāmi, ahaṅkārā ca me uparujjhissanti, mamaṅkārā ca me uparujjhissanti, asādhāraṇena ca ñāṇena samannāgato bhavissāmi, hetu ca me sudiṭṭho bhavissati, hetusamuppannā ca dhammā.  
‘I will be without identification in the whole world.’ ‘My egoism will stop.’ ‘My possessiveness will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’

‘itipi so bhagavā arahaṁ sammāsambuddho …pe… 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 …pe… buddho bhagavā’ti.  
an7.6

“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 → ucchejjissāmi (sya-all, pts1ed); ucchijjissāmi (mr) | anayabyasanaṁ āpādessāmī”ti → āpādessāmi vajjīti (mr)
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!’”

“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi.  
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.  
That’s how I understand the detailed meaning of the Buddha’s brief statement.”

Yā kho, bhikkhave, imehi sattahaṅgehi cittassekaggatā parikkhatā, ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī”ti.  
Unification of mind with these seven factors as prerequisites is what is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.” " sammāsamādhi → samādhi (sya-all) "

Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ.  
When a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, their mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli. It has gone beyond discrimination, and is peaceful and well freed.
Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ.  
If a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, but their mind is not rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; nor has it gone beyond discrimination, and is not peaceful or well freed,
Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ.  
But if a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, and their mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and it has gone beyond discrimination, and is peaceful and well freed,

api ca kho ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti …pe….  
They give a gift thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ …
Napi ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti;  
an7.52
napi ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti;  
an7.52

“Ahaṁ te, bhagini, bhātā vessavaṇo, mahārājā”ti.  
“Sister, I am your brother Vessavaṇa, the great king.”
‘Ahaṁ te, bhagini, bhātā vessavaṇo, mahārājā’ti.  
‘Sister, I am your brother Vessavaṇa, the great king.’
Atha kho āyasmā sāriputto nandamātaraṁ upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.  
Then Venerable Sāriputta educated, encouraged, fired up, and inspired Nanda’s Mother with a Dhamma talk, after which he got up from his seat and left.

Ahaṁ, bhante, dāyako dānapati, maṁ arahanto paṭhamaṁ anukampantā anukampanti.  
I’m a giver, a donor, and the perfected ones show compassion for me first.
Ahaṁ, bhante, dāyako dānapati, maṁ arahanto paṭhamaṁ upasaṅkamantā upasaṅkamanti.  
I’m a giver, and the perfected ones approach me first.
Ahaṁ, bhante, dāyako dānapati, mayhaṁ arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇhanti.  
I’m a giver, and the perfected ones receive alms from me first.
Ahaṁ, bhante, dāyako dānapati, mayhaṁ arahanto paṭhamaṁ dhammaṁ desentā desenti.  
I’m a giver, and the perfected ones teach me Dhamma first.
Ahaṁ, bhante, dāyako dānapati, mayhaṁ kalyāṇo kittisaddo abbhuggato:  
I’m a giver, and I have this good reputation:
Ahaṁ, bhante, dāyako dānapati yaṁyadeva parisaṁ upasaṅkamāmi, yadi khattiyaparisaṁ …pe… yadi samaṇaparisaṁ visārado upasaṅkamāmi amaṅkubhūto.  
I’m a giver, I enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.  
Since I see no such reason, I live secure, fearless, and assured. Etamahaṁ → etampahaṁ (bj, sya-all, pts1ed) "
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.  
Since I see no such reason, I live secure, fearless, and assured.
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.  
Since I see no such reason, I live secure, fearless, and assured.

Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi.  
Moggallāna, I don’t praise all kinds of closeness. Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi → nāhaṁ moggalāna sabbeheva samaggaṁ vaṇṇayāmi gahaṭṭhehi pabbajitehi kho ahaṁ moggallāna samaggaṁ vaṇṇayāmi (mr)
Sagahaṭṭhapabbajitehi kho ahaṁ, moggallāna, saṁsaggaṁ na vaṇṇayāmi.  
I don’t praise closeness with laypeople and renunciates.

“Na kho ahaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi.  
“Sir, I don’t understand the detailed meaning of what the Buddha has said in brief. ahaṁ → nāhaṁ (sya-all)
Sippaṁ vaṇijjañca kasiṁ adhiṭṭhahaṁ;  
by applying oneself to a profession, trade, or farming.

“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi.  
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.  
That’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.  
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ.  
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat.
Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘tapassī’ti vadāmi.  
I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi.  
I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
“Evamevaṁ kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho.  
“In the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening.
So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi;  
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.

“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.  
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
“icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti.  
“Sir, I’d like to go to see the ascetic Gotama.”
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti.  
an8.12
“icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti.  
an8.12
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.  
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘tapassī’ti vadāmi.  
I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Yassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi.  
I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ekamantaṁ nisinnaṁ kho sīhaṁ senāpatiṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.  
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left. "

“Na kho ahaṁ, bhante, jānāmi:  
“Sir, I don’t know
So kho ahaṁ, bhante, pasannacitto bhagavantaṁ payirupāsiṁ.  
With confident heart I paid homage to the Buddha.
So kho ahaṁ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane  
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.
Atha kho ahaṁ, bhante, taṁ purisaṁ pakkosāpetvā vāmena hatthena pajāpatiṁ gahetvā dakkhiṇena hatthena bhiṅgāraṁ gahetvā tassa purisassa oṇojesiṁ.  
Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water.
Evaṁ vutte, ahaṁ, bhante, tā devatā evaṁ vadāmi:  
When they say this I say to them:
‘maṁ vā devatā upasaṅkamanti, ahaṁ vā devatāhi saddhiṁ sallapāmī’ti.  
the deities come to me, and I have a conversation with them.
Na ca kho ahaṁ jānāmi—  
But I don’t know
katamehi cāhaṁ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti.  
what eight amazing and incredible qualities the Buddha was referring to.” katamehi cāhaṁ → katamehipahaṁ (bj); katamehi pāhaṁ (pts1ed); katamehipāhaṁ (mr) "

“Na kho ahaṁ, bhante, jānāmi:  
“Sir, I don’t know
So kho ahaṁ, bhante, pasannacitto bhagavantaṁ payirupāsiṁ.  
With confident heart I paid homage to the Buddha.
So kho ahaṁ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṁ agamāsiṁ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṁ.  
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth.
Atha kho ahaṁ, bhante, taṁ purisaṁ pakkosāpetvā vāmena hatthena pajāpatiṁ gahetvā dakkhiṇena hatthena bhiṅgāraṁ gahetvā tassa purisassa oṇojesiṁ.  
Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water.
Evaṁ vutte, ahaṁ, bhante, tā devatā evaṁ vademi:  
When they say this I say to them:
‘maṁ tā devatā upasaṅkamanti, ahaṁ vā devatāhi saddhiṁ sallapāmī’ti.  
the deities come to me, and I have a conversation with them.
Na ca kho ahaṁ jānāmi:  
But I don’t know

Ekamantaṁ nisinnaṁ kho ahaṁ, bhante, hatthakaṁ āḷavakaṁ etadavacaṁ:  
an8.23

Ahaṁ, bhante, yaṁ jānāmi:  
When I know that a person
Atha kho hatthako āḷavako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  
Then the Buddha educated, encouraged, fired up, and inspired Hatthaka of Āḷavī with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.

Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito;  
Firstly, a Realized One has arisen in the world—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. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.
Puna caparaṁ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavā.  
Furthermore, a Realized One has not arisen in the world …
Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.  
It’s when a Realized One has arisen in the world, 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 pacāmi, ime na pacanti; nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti,  
Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’

‘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.’

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.”

paṭibalo hoti bhikkhunisaṅghassa dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ;  
They’re able to educate, encourage, fire up, and inspire the community of nuns.

“Sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyan”ti.  
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
They educate, encourage, fire up, and inspire their spiritual companions. samādapako → samādāpako (?) "
sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
They educate, encourage, fire up, and inspire their spiritual companions.
no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
They don’t educate, encourage, fire up, and inspire their spiritual companions.
no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
They don’t educate, encourage, fire up, and inspire their spiritual companions.
sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
They educate, encourage, fire up, and inspire their spiritual companions.
sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
They educate, encourage, fire up, and inspire their spiritual companions.

“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.  
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ rūpāni ca passeyyaṁ;  
‘What if I were to both perceive light and see forms?
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi;  
So after some time, living alone, withdrawn, diligent, keen, and resolute, I perceived light and saw visions.
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ;  
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion?
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi;  
So after some time … I perceived light and saw visions. And I associated with those deities, conversed, and engaged in discussion.
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ:  
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion;
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi, tā ca devatā jānāmi:  
So after some time … I perceived light and saw visions. And I associated with those deities … And I found out which orders of gods those deities came from.
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ:  
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion;
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi, tā ca devatā jānāmi:  
So after some time …

Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṁsemi.  
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi.  
And when my Dhamma talk was finished I vanished.
Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṁsemi.  
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi.  
And when my Dhamma talk was finished I vanished.

Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.  
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.  
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.  
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!

“ahaṁ kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”

sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
They educate, encourage, fire up, and inspire their spiritual companions.
sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ.  
They educate, encourage, fire up, and inspire their spiritual companions.

‘ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho pana me karontassa kāyo kilanto. Handāhaṁ nipajjāmī’ti.  
‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’
‘ahaṁ kho maggaṁ agamāsiṁ. Maggaṁ kho pana me gacchantassa kāyo kilanto. Handāhaṁ nipajjāmī’ti.  
‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo kilanto akammañño. Handāhaṁ nipajjāmī’ti.  
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is tired and unfit for work. I’d better have a lie down.’
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo garuko akammañño māsācitaṁ maññe. Handāhaṁ nipajjāmī’ti.  
‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṁ nipajjāmī’ti.  
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
‘ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.  
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
ahaṁ kho maggaṁ agamāsiṁ. Maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi …pe…  
‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ …
ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo lahuko kammañño. Handāhaṁ vīriyaṁ ārabhāmi …pe…  
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ …
ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo balavā kammañño. Handāhaṁ vīriyaṁ ārabhāmi …pe…  
‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ …
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.  
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro khippaṁ pariyāpajjati, na ciraṭṭhitiko hoti.  
A master thief with these eight factors is soon executed, and doesn’t have long to live.
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro na khippaṁ pariyāpajjati, ciraṭṭhitiko hotī”ti.  
A master thief with these eight factors is not soon executed, and lives long.” "

‘itipi so bhagavā arahaṁ sammāsambuddho …pe…  
‘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.’ …

Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṁ nikkujjeyya.  
The Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on these eight grounds.
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṁ ukkujjeyyā”ti.  
The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on these eight grounds.” "

“icchāmahaṁ, bhante, jantugāmaṁ piṇḍāya pavisitun”ti.  
“Sir, I’d like to enter Jantu village for alms.” jantugāmaṁ → jatugāmaṁ (bj-a, sya-a); jattugāmaṁ (mr aṭṭhakathāyampi pāṭhantaraṁ)
Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ.  
an9.3

Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.  
Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk.

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

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

Icchāmahaṁ, bhante, janapadacārikaṁ pakkamitun”ti.  
I wish to depart to wander the countryside.”
evamevaṁ kho ahaṁ, bhante, pathavīsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.  
In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will.
evamevaṁ kho ahaṁ, bhante, āposamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.  
In the same way, I live with a heart like water, abundant, expansive, limitless, free of enmity and ill will.
evamevaṁ kho ahaṁ, bhante, tejosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.  
In the same way, I live with a heart like fire, abundant, expansive, limitless, free of enmity and ill will.
evamevaṁ kho ahaṁ, bhante, vāyosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.  
In the same way, I live with a heart like the wind, abundant, expansive, limitless, free of enmity and ill will.
evamevaṁ kho ahaṁ, bhante, rajoharaṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.  
In the same way, I live with a heart like a rag, abundant, expansive, limitless, free of enmity and ill will.
evamevaṁ kho ahaṁ, bhante, caṇḍālakumārakacaṇḍālakumārikāsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.  
In the same way, I live with a heart like an outcaste boy or girl, abundant, expansive, limitless, free of enmity and ill will.
evamevaṁ kho ahaṁ, bhante, usabhachinnavisāṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.  
In the same way, I live with a heart like a bull with horns cut, abundant, expansive, limitless, free of enmity and ill will.
evamevaṁ kho ahaṁ, bhante, iminā pūtikāyena aṭṭīyāmi harāyāmi jigucchāmi.  
In the same way, I’m horrified, repelled, and disgusted by this rotten body.
evamevaṁ kho ahaṁ, bhante, imaṁ kāyaṁ pariharāmi chiddāvachiddaṁ uggharantaṁ paggharantaṁ.  
In the same way, I carry around this body that’s leaking and oozing from holes and cracks.
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo ahaṁ āyasmantaṁ sāriputtaṁ asatā tucchā musā abhūtena abbhācikkhiṁ.  
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, hollow, lying, untruthful claim.
“Khamāmahaṁ, bhante, tassa āyasmato sace maṁ so āyasmā evamāha:  
“I will pardon that venerable if he asks me:

Atha kho ahaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁ.  
an9.12
Atha kho ahaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.  
an9.12

Imehi kho, bhikkhave, navahaṅgehi samannāgataṁ kulaṁ anupagantvā vā nālaṁ upagantuṁ upagantvā vā nālaṁ nisīdituṁ.  
Visiting a family with these nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.
Imehi kho, bhikkhave, navahaṅgehi samannāgataṁ kulaṁ anupagantvā vā alaṁ upagantuṁ, upagantvā vā alaṁ nisīditun”ti.  
Visiting a family with these nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.” "

Kathaṁ upavuttho ca, bhikkhave, navahaṅgehi samannāgato uposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro?  
And how should it be observed?
Evaṁ upavuttho kho, bhikkhave, navahaṅgehi samannāgato uposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro”ti.  
The observance of the sabbath with its nine factors in this way is very fruitful and beneficial and splendid and bountiful.” "

Ahaṁ tena samayena velāmo brāhmaṇo ahosiṁ.  
I myself was the brahmin Velāma at that time.
Ahaṁ taṁ dānaṁ adāsiṁ mahādānaṁ.  
I gave that gift, a great offering.

Taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānaṁ satthādānaṁ kalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.  
Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies.

‘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 anantena ñāṇena anantaṁ lokaṁ jānaṁ passaṁ viharāmī’ti.  
‘With infinite knowledge I know and see that the world is infinite.’
‘ahaṁ anantena ñāṇena anantaṁ lokaṁ jānaṁ passaṁ viharāmī’ti.  
‘With infinite knowledge I know and see that the world is finite.’
‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti.  
‘I will reach the end of the world by traveling.’
‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti.  
‘I will reach the end of the world by traveling.’

‘ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi.  
‘These days I live crowded by other males, females, younglings, and cubs.
‘ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu. Sohaṁ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṁ upanighaṁsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṁ bhañjitvā sākhābhaṅgena kāyaṁ parimajjitvā attamano soṇḍaṁ saṁharati.  
‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches. ogāhā → ettha pisaddo sabbatthapi, parimajjitvā → parimadditvā (bj, pts1ed) | soṇḍaṁ saṁharati → kaṇḍuṁ saṁhanti (bj, pts1ed); kaṇḍuṁ saṁhanati (sya-all)
‘ahaṁ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.  
‘These days I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and monastics of other religions and their disciples.

‘sace kho ahaṁ kāmesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseveyyaṁ,  
‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that. bahulaṁ kareyyaṁ → bahulīkareyyaṁ (bj, sya-all, pts1ed)
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.
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.
‘sace kho ahaṁ vitakkesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, avitakke ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me avitakke cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of placing the mind, I were to cultivate that. And suppose that, realizing the benefits of not placing the mind, I were to develop that. It’s possible that my mind would be secure in not placing the mind; it would be confident, settled, and decided about it. And I would see it as peaceful.’
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.
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.
‘sace kho ahaṁ pītiyā ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nippītike ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nippītike cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would be secure in being free from rapture; it would be confident, settled, and decided about it. And I would see it as peaceful.’
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.
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.
‘sace kho ahaṁ upekkhāsukhe ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, adukkhamasukhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me adukkhamasukhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of bliss with equanimity, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were to develop that. It’s possible that my mind would be secure in being without pleasure and pain; it would be confident, settled, and decided about it. And I would see it as peaceful.’
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.
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.
‘sace kho ahaṁ rūpesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākāsānañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of forms, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I were to develop that. It’s possible that my mind would become secure in the dimension of infinite space; it would be confident, settled, and decided about it. And I would see it as peaceful.’
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.
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.
‘sace kho ahaṁ ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me viññāṇañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of infinite space, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I were to develop that. It’s possible that my mind would become secure in the dimension of infinite consciousness; it would be confident, settled, and decided about it. And I would see it as peaceful.’
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.
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.
‘sace kho ahaṁ viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākiñcaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were to develop that. It’s possible that my mind would become secure in the dimension of nothingness; it would be confident, settled, and decided about it. And I would see it as peaceful.’
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.
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.
‘sace kho ahaṁ ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nevasaññānāsaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were to develop that. It’s possible that my mind would become secure in the dimension of neither perception nor non-perception; it would be confident, settled, and decided about it. And I would see it as peaceful.’
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.
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.
‘sace kho ahaṁ nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me saññāvedayitanirodhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were to develop that. It’s possible that my mind would become secure in the cessation of perception and feeling; it would be confident, settled, and decided about it. And I would see it as peaceful.’
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.
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.
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.

“Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho;  
“Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception.

Tathāgato arahaṁ sammāsambuddho, paccekabuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, saddhānusārī, dhammānusārī, gotrabhū—  
A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; one freed both ways; one freed by wisdom; a personal witness; one attained to view; one freed by faith; a follower by faith; a follower of teachings; a member of the spiritual family.

“Ye te, ānanda, dhammā tesaṁ tesaṁ adhivuttipadānaṁ abhiññā sacchikiriyāya saṁvattanti, visārado ahaṁ, ānanda, tattha paṭijānāmi.  
“Ānanda, I claim to be assured regarding the teachings that lead to realizing by insight the various different hypotheses. adhivuttipadānaṁ → adhimuttipadānaṁ (sya-all, pts1ed, mr) "

dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi.  
an10.28

“kahaṁ nu kho, bhante, bhagavā etarahi viharati arahaṁ sammāsambuddho.  
“Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha?
“Kataññutaṁ kho ahaṁ, bhante, kataveditaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
“Sir, it’s because of my gratitude and thanks for the Buddha that I demonstrate such utmost devotion, conveying my manifest love.
Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is a reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Yampi, bhante, bhagavā dīgharattaṁ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Yampi, bhante, bhagavā yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Yampi, bhante, bhagavā catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Yampi, bhante, bhagavā anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Yampi, bhante, bhagavā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ …pe… sacchikatvā upasampajja viharati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.