Aṅguttara Nikāya 9.1  
Numbered Discourses 9.1
1. Sambodhivagga  
1. Awakening Sambodhivagga → sambodhavaggo (sya-all); sambodhavagga (pts1ed)
Sambodhisutta  
Awakening Sambodhisutta → sambodhipakkhiyasuttaṁ (bj)
Evaṁ me sutaṁ—  
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:  
There the Buddha addressed the mendicants:
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ:  
“Mendicants, if wanderers of other religions were to ask:
‘sambodhipakkhikānaṁ, āvuso, dhammānaṁ kā upanisā bhāvanāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?  
‘Reverends, what is the vital condition for the development of the awakening factors?’ How would you answer them?” sambodhipakkhikānaṁ → sambodhipakkhiyānaṁ (bj); sambodhapakkhikānaṁ (sya-all, pts1ed)
“Bhagavaṁmūlakā no, bhante, dhammā …pe… bhagavato sutvā bhikkhū dhāressantī”ti.  
“Our teachings are rooted in the Buddha. … The mendicants will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha; bhāsissāmī”ti.  
“Well then, mendicants, listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.  
“Yes, sir,” they replied.
Bhagavā etadavoca:  
The Buddha said this:
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ:  
“Mendicants, if wanderers of other religions were to ask:
‘sambodhipakkhikānaṁ, āvuso, dhammānaṁ kā upanisā bhāvanāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha:  
‘Reverends, what is the vital condition for the development of the awakening factors?’ You should answer them:
‘Idhāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.  
‘It’s when a mendicant has good friends, companions, and associates.
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ paṭhamā upanisā bhāvanāya.  
This is the first vital condition for the development of the awakening factors.
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.  
Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ dutiyā upanisā bhāvanāya.  
This is the second vital condition for the development of the awakening factors.
Puna caparaṁ, āvuso, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.  
Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ tatiyā upanisā bhāvanāya.  
This is the third vital condition for the development of the awakening factors.
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ catutthī upanisā bhāvanāya.  
This is the fourth vital condition for the development of the awakening factors.
Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ pañcamī upanisā bhāvanāya’.  
This is the fifth vital condition for the development of the awakening factors.’
Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa—  
A mendicant with good friends, companions, and associates can expect to
sīlavā bhavissati, pātimokkhasaṁvarasaṁvuto viharissati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.  
be ethical …
Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa—  
A mendicant with good friends, companions, and associates can expect to
yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.  
take part in talk about self-effacement that helps open the heart …
Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa—  
A mendicant with good friends, companions, and associates can expect to
āraddhavīriyo viharissati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
live with energy roused up …
Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa—  
A mendicant with good friends, companions, and associates can expect to
paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
be wise …
Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā—  
But then, a mendicant grounded on these five things should develop four further things. uttari → uttariṁ (bj, sya-all, pts1ed)
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya.  
They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. ānāpānassati → ānāpānasati (bj, pts1ed) "
Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti.  
When you perceive impermanence, the perception of not-self becomes stabilized.
Anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.  
Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.” "
Paṭhamaṁ. "  

Aṅguttara Nikāya 9.2  
Numbered Discourses 9.2
1. Sambodhivagga  
1. Awakening
Nissayasutta  
Supported Nissayasutta → nissayasampannasuttaṁ (bj) "
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:  
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:
“‘nissayasampanno nissayasampanno’ti, bhante, vuccati.  
“Sir, they speak of being ‘supported’.
Kittāvatā nu kho, bhante, bhikkhu nissayasampanno hotī”ti?  
How is a mendicant who is supported defined?”
“Saddhañce, bhikkhu, bhikkhu nissāya akusalaṁ pajahati kusalaṁ bhāveti, pahīnamevassa taṁ akusalaṁ hoti.  
“Mendicant, if a mendicant supported by faith gives up the unskillful and develops the skillful, the unskillful is actually given up by them.
Hiriñce, bhikkhu, bhikkhu nissāya …pe…  
If a mendicant supported by conscience …
ottappañce, bhikkhu, bhikkhu nissāya …pe…  
If a mendicant supported by prudence …
vīriyañce, bhikkhu, bhikkhu nissāya …pe…  
If a mendicant supported by energy …
paññañce, bhikkhu, bhikkhu nissāya akusalaṁ pajahati kusalaṁ bhāveti, pahīnamevassa taṁ akusalaṁ hoti.  
If a mendicant supported by wisdom gives up the unskillful and develops the skillful, the unskillful is actually given up by them.
Taṁ hissa bhikkhuno akusalaṁ pahīnaṁ hoti suppahīnaṁ, yaṁsa ariyāya paññāya disvā pahīnaṁ.  
What’s been given up is completely given up when it has been given up by seeing with noble wisdom.
Tena ca pana, bhikkhu, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro upanissāya vihātabbā.  
But then, a mendicant grounded on these five things should rely on four things.
Katame cattāro?  
What four?
Idha, bhikkhu, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.  
After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
Evaṁ kho, bhikkhu, bhikkhu nissayasampanno hotī”ti.  
That’s how a mendicant is supported.” "
Dutiyaṁ. "  

Aṅguttara Nikāya 9.3  
Numbered Discourses 9.3
1. Sambodhivagga  
1. Awakening
Meghiyasutta  
With Meghiya
Ekaṁ samayaṁ bhagavā cālikāyaṁ viharati cālikāpabbate.  
At one time the Buddha was staying near Cālikā, on the Cālikā mountain.
Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti.  
Now, at that time Venerable Meghiya was the Buddha’s attendant.
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā meghiyo bhagavantaṁ etadavoca:  
Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him,
“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)
“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.  
“Please, Meghiya, go at your convenience.”
Atha kho āyasmā meghiyo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisi.  
Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms.
Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkami.  
After the meal, on his return from almsround in Jantu village, he went to the shore of Kimikālā river.
Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ.  
As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove. jaṅghāvihāraṁ → jaṅghavihāraṁ (sya-all, mr)
Disvānassa etadahosi:  
It occurred to him,
“pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ, alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.  
“Oh, this mango grove is lovely and delightful! This is good enough for striving for a gentleman wanting to strive.
Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti.  
If the Buddha allows me, I’ll come back to this mango grove to meditate.”
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca:  
Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened, adding,
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisiṁ.  
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Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkamiṁ.  
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Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ.  
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Disvāna me etadahosi:  
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‘pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ.  
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Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.  
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Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti.  
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Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.  
“If the Buddha allows me, I’ll go back to that mango grove to meditate.”
“Āgamehi tāva, meghiya. Ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.  
“We’re alone, Meghiya. Wait until another mendicant comes.” Ekakamhi → ekakamhā (bj, pts1ed) | tāva → vata (mr) | āgacchatī”ti → dissatūti (sabbattha, ṭīkāyampi pāṭhantaraṁ); dissatīti (ṭīkāyaṁ pāṭhantarāni) "
Dutiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca:  
For a second time Meghiya said to the Buddha,
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo.  
“Sir, the Buddha has nothing more to do, and nothing that needs improvement.
Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paṭicayo.  
But I have.
Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.  
If you allow me, I’ll go back to that mango grove to meditate.”
“Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.  
“We’re alone, Meghiya. Wait until another mendicant comes.”
Tatiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca:  
For a third time Meghiya said to the Buddha,
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo.  
“Sir, the Buddha has nothing more to do, and nothing that needs improvement.
Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paṭicayo.  
But I have.
Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.  
If you allow me, I’ll go back to that mango grove to meditate.”
“Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma.  
“Meghiya, since you speak of striving in meditation, what can I say?
Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.  
Please, Meghiya, go at your convenience.”
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.  
Then Meghiya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation.
Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ—  
But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely,
kāmavitakko, byāpādavitakko, vihiṁsāvitakko.  
sensual, malicious, and cruel thoughts.
Atha kho āyasmato meghiyassa etadahosi:  
Then he thought,
“acchariyaṁ vata bho, abbhutaṁ vata bho.  
“Oh, how incredible, how amazing!
Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā;  
I’ve gone forth from the lay life to homelessness out of faith,
atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā—  
but I’m still harassed by these three kinds of bad, unskillful thoughts:
kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkenā”ti.  
sensual, malicious, and cruel thoughts.”
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca:  
Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ—  
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kāmavitakko, byāpādavitakko, vihiṁsāvitakko.  
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Tassa mayhaṁ, bhante, etadahosi:  
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‘acchariyaṁ vata bho, abbhutaṁ vata bho.  
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Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā;  
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atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā—  
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kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkenā’”ti.  
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“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṁvattanti.  
“Meghiya, when the heart’s release is not ripe, five things help it ripen.
Katame pañca?  
What five?
Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.  
Firstly, a mendicant has good friends, companions, and associates.
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ paṭhamo dhammo paripakkāya saṁvattati.  
This is the first thing …
Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.  
Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ dutiyo dhammo paripakkāya saṁvattati.  
This is the second thing …
Puna caparaṁ, meghiya, yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.  
Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ tatiyo dhammo paripakkāya saṁvattati.  
This is the third thing …
Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ catuttho dhammo paripakkāya saṁvattati.  
This is the fourth thing …
Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ pañcamo dhammo paripakkāya saṁvattati.  
This is the fifth thing that, when the heart’s release is not ripe, helps it ripen.
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa:  
A mendicant with good friends, companions, and associates can expect to
‘sīlavā bhavissati …pe… samādāya sikkhissati sikkhāpadesu’.  
be ethical …
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa:  
A mendicant with good friends, companions, and associates can expect to
‘yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’.  
take part in talk about self-effacement that helps open the heart …
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘āraddhavīriyo viharissati …pe… anikkhittadhuro kusalesu dhammesu’.  
A mendicant with good friends, companions, and associates can expect to be energetic …
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘paññavā bhavissati …pe… sammādukkhakkhayagāminiyā’.  
A mendicant with good friends, companions, and associates can expect to be wise …
Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā—  
But then, a mendicant grounded on these five things should develop four further things.
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya.  
They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.
Aniccasaññino, meghiya, anattasaññā saṇṭhāti.  
When you perceive impermanence, the perception of not-self becomes stabilized.
Anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.  
Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.” "
Tatiyaṁ. "  

 

 

Aṅguttara Nikāya 9.4  
Numbered Discourses 9.4
1. Sambodhivagga  
1. Awakening
Nandakasutta  
With Nandaka
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno.  
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He stood outside the door waiting for the talk to end.
Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsetvā aggaḷaṁ ākoṭesi.  
When he knew the talk had ended he cleared his throat and knocked with the latch.
Vivariṁsu kho te bhikkhū bhagavato dvāraṁ.  
The mendicants opened the door for the Buddha,
Atha kho bhagavā upaṭṭhānasālaṁ pavisitvā paññattāsane nisīdi.  
and he entered the assembly hall, where he sat on the seat spread out.
Nisajja kho bhagavā āyasmantaṁ nandakaṁ etadavoca:  
He said to Nandaka,
“dīgho kho tyāyaṁ, nandaka, dhammapariyāyo bhikkhūnaṁ paṭibhāsi.  
“Nandaka, that was a long exposition of the teaching you gave to the mendicants.
Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṁ āgamayamānassā”ti.  
My back was aching while I stood outside the door waiting for the talk to end.”
Evaṁ vutte, āyasmā nandako sārajjamānarūpo bhagavantaṁ etadavoca:  
When he said this, Nandaka felt embarrassed and said to the Buddha,
“na kho pana mayaṁ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti.  
“Sir, we didn’t know that the Buddha was standing outside the door.
Sace hi mayaṁ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi (…) no nappaṭibhāseyyā”ti.  
If we’d known, I wouldn’t have said so much.” (…) → (dhammaṁ) (katthaci) "
Atha kho bhagavā āyasmantaṁ nandakaṁ sārajjamānarūpaṁ viditvā āyasmantaṁ nandakaṁ etadavoca:  
Then the Buddha, knowing that Nandaka was embarrassed, said to him,
“sādhu sādhu, nandaka.  
“Good, good, Nandaka!
Etaṁ kho, nandaka, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe dhammiyā kathāya sannisīdeyyātha.  
It’s appropriate for gentlemen like you, who have gone forth in faith from the lay life to homelessness, to sit together for a Dhamma talk.
Sannipatitānaṁ vo, nandaka, dvayaṁ karaṇīyaṁ—  
When you’re sitting together you should do one of two things:
dhammī vā kathā ariyo vā tuṇhībhāvo.  
discuss the teachings or keep noble silence.
Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā.  
Nandaka, a mendicant is faithful but not ethical.
Evaṁ so tenaṅgena aparipūro hoti.  
So they’re incomplete in that respect,
Tena taṁ aṅgaṁ paripūretabbaṁ:  
and should fulfill it, thinking,
‘kintāhaṁ saddho ca assaṁ sīlavā cā’ti.  
‘How can I become faithful and ethical?’
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti.  
When a mendicant is faithful and ethical, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṁ cetosamādhissa.  
A mendicant is faithful and ethical, but does not get internal serenity of heart.
Evaṁ so tenaṅgena aparipūro hoti.  
So they’re incomplete in that respect,
Tena taṁ aṅgaṁ paripūretabbaṁ:  
and should fulfill it, thinking,
‘kintāhaṁ saddho ca assaṁ sīlavā ca lābhī ca ajjhattaṁ cetosamādhissā’ti.  
‘How can I become faithful and ethical and get internal serenity of heart?’
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, evaṁ so tenaṅgena paripūro hoti.  
When a mendicant is faithful and ethical and gets internal serenity of heart, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya.  
A mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles.
Evaṁ so tenaṅgena aparipūro hoti.  
So they’re incomplete in that respect.
Seyyathāpi, nandaka, pāṇako catuppādako assa.  
Suppose, Nandaka, there was a four-footed animal
Tassa eko pādo omako lāmako.  
that was lame and disabled.
Evaṁ so tenaṅgena aparipūro assa.  
It would be incomplete in that respect.
Evamevaṁ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya.  
In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles.
Evaṁ so tenaṅgena aparipūro hoti.  
So they’re incomplete in that respect,
Tena taṁ aṅgaṁ paripūretabbaṁ:  
and should fulfill it, thinking,
‘kintāhaṁ saddho ca assaṁ sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’ti.  
‘How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?’
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṁ so tenaṅgena paripūro hotī”ti.  
When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.”
Idamavoca bhagavā.  
That is what the Buddha said.
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.  
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi:  
Then soon after the Buddha left, Venerable Nandaka said to the mendicants,
“idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetvā uṭṭhāyāsanā vihāraṁ paviṭṭho:  
“Just now, reverends, the Buddha explained a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling:
‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā.  
‘Nandaka, a mendicant is faithful but not ethical.
Evaṁ so tenaṅgena aparipūro hoti.  
So they’re incomplete in that respect,
Tena taṁ aṅgaṁ paripūretabbaṁ—  
and should fulfill it, thinking,
kintāhaṁ saddho ca assaṁ sīlavā cā’ti.  
“How can I become faithful and ethical?”
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti.  
When a mendicant is faithful and ethical, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṁ cetosamādhissa …pe…  
A mendicant is faithful and ethical, but does not get internal serenity of heart. …
lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya,  
They get internal serenity of heart, but they don’t get the higher wisdom of discernment of principles.
evaṁ so tenaṅgena aparipūro hoti.  
So they’re incomplete in that respect.
Seyyathāpi, nandaka, pāṇako catuppādako assa, tassa eko pādo omako lāmako,  
Suppose, Nandaka, there was a four-footed animal that was lame and disabled.
evaṁ so tenaṅgena aparipūro assa.  
It would be incomplete in that respect.
Evamevaṁ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya,  
In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles.
evaṁ so tenaṅgena aparipūro hoti,  
So they’re incomplete in that respect,
tena taṁ aṅgaṁ paripūretabbaṁ  
and should fulfill it, thinking:
‘kintāhaṁ saddho ca assaṁ sīlavā ca, lābhī ca ajjhattaṁ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti.  
“How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?”
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāya,  
When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles,
evaṁ so tenaṅgena paripūro hotīti.  
they’re complete in that respect.’
Pañcime, āvuso, ānisaṁsā kālena dhammassavane kālena dhammasākacchāya.  
Reverends, there are these five benefits of listening to the teachings at the right time and discussing the teachings at the right time.
Katame pañca?  
What five?
Idhāvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Firstly, a mendicant teaches the mendicants the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca.  
Whenever they do this, they become liked and approved by the Teacher, respected and admired.
Ayaṁ, āvuso, paṭhamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.  
This is the first benefit …
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe…  
Furthermore, a mendicant teaches the mendicants the Dhamma …
brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.  
Whenever they do this, they feel inspired by the meaning and the teaching in that Dhamma.
Ayaṁ, āvuso, dutiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.  
This is the second benefit …
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Furthermore, a mendicant teaches the mendicants the Dhamma …
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme gambhīraṁ atthapadaṁ paññāya ativijjha passati.  
Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom.
Ayaṁ, āvuso, tatiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.  
This is the third benefit …
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti.  
Furthermore, a mendicant teaches the mendicants the Dhamma …
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā naṁ sabrahmacārī uttari sambhāventi:  
Whenever they do this, their spiritual companions esteem them more highly, thinking,
‘addhā ayamāyasmā patto vā pajjati vā’.  
‘For sure this venerable has attained or will attain.’
Ayaṁ, āvuso, catuttho ānisaṁso kālena dhammassavane kālena dhammasākacchāya.  
This is the fourth benefit …
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Furthermore, a mendicant teaches the mendicants the Dhamma …
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te taṁ dhammaṁ sutvā vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.  
Whenever they do this, there may be trainee mendicants present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Hearing that teaching, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te taṁ dhammaṁ sutvā diṭṭhadhammasukhavihāraṁyeva anuyuttā viharanti.  
There may be perfected mendicants present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Hearing that teaching, they simply live happily in the present life.
Ayaṁ, āvuso, pañcamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.  
This is the fifth benefit …
Ime kho, āvuso, pañca ānisaṁsā kālena dhammassavane kālena dhammasākacchāyā”ti.  
These are the five benefits of listening to the teachings at the right time and discussing the teachings at the right time.” "
Catutthaṁ. "  

Aṅguttara Nikāya 9.5  
Numbered Discourses 9.5
1. Sambodhivagga  
1. Awakening
Balasutta  
Powers Balasutta → balasaṅgahavatthusuttaṁ (bj) "
“Cattārimāni, bhikkhave, balāni.  
“Mendicants, there are these four powers.
Katamāni cattāri?  
What four?
Paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgāhabalaṁ.  
The powers of wisdom, energy, blamelessness, and inclusiveness.
Katamañca, bhikkhave, paññābalaṁ?  
And what is the power of wisdom?
Ye dhammā kusalā kusalasaṅkhātā ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tyassa dhammā paññāya vodiṭṭhā honti vocaritā.  
One has clearly seen and clearly contemplated with wisdom those qualities that are skillful and considered to be skillful; those that are unskillful … blameworthy … blameless … dark … bright … to be cultivated … not to be cultivated … not worthy of the noble ones … worthy of the noble ones and considered to be worthy of the noble ones.
Idaṁ vuccati, bhikkhave, paññābalaṁ.  
This is called the power of wisdom.
Katamañca, bhikkhave, vīriyabalaṁ?  
And what is the power of energy?
Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones.
Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṁ dhammānaṁ paṭilābhāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones.
Idaṁ vuccati, bhikkhave, vīriyabalaṁ.  
This is called the power of energy.
Katamañca, bhikkhave, anavajjabalaṁ?  
And what is the power of blamelessness?
Idha, bhikkhave, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.  
It’s when a noble disciple has blameless conduct by way of body, speech, and mind.
Idaṁ vuccati, bhikkhave, anavajjabalaṁ.  
This is called the power of blamelessness.
Katamañca, bhikkhave, saṅgāhabalaṁ?  
And what is the power of inclusiveness?
Cattārimāni, bhikkhave, saṅgahavatthūni—  
There are these four ways of being inclusive.
dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.  
Giving, kindly words, taking care, and equality.
Etadaggaṁ, bhikkhave, dānānaṁ yadidaṁ dhammadānaṁ.  
The best of gifts is the gift of the teaching.
Etadaggaṁ, bhikkhave, peyyavajjānaṁ yadidaṁ atthikassa ohitasotassa punappunaṁ dhammaṁ deseti.  
The best sort of kindly speech is to teach the Dhamma again and again to someone who is engaged and who actively listens.
Etadaggaṁ, bhikkhave, atthacariyānaṁ yadidaṁ assaddhaṁ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṁ sīlasampadāya … macchariṁ cāgasampadāya … duppaññaṁ paññāsampadāya samādapeti niveseti patiṭṭhāpeti.  
The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom.
Etadaggaṁ, bhikkhave, samānattatānaṁ yadidaṁ sotāpanno sotāpannassa samānatto, sakadāgāmī sakadāgāmissa samānatto, anāgāmī anāgāmissa samānatto, arahā arahato samānatto.  
The best kind of equality is the equality of a stream-enterer with another stream-enterer, a once-returner with another once-returner, a non-returner with another non-returner, and a perfected one with another perfected one.
Idaṁ vuccati, bhikkhave, saṅgāhabalaṁ.  
This is called the power of inclusiveness.
Imāni kho, bhikkhave, cattāri balāni.  
These are the four powers.
Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako pañca bhayāni samatikkanto hoti.  
A noble disciple who has these four powers has got past five fears.
Katamāni pañca?  
What five?
Ājīvikabhayaṁ, asilokabhayaṁ, parisasārajjabhayaṁ, maraṇabhayaṁ, duggatibhayaṁ.  
Fear regarding livelihood, disrepute, feeling insecure in an assembly, death, and bad rebirth.
Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Then that noble disciple reflects:
‘nāhaṁ ājīvikabhayassa bhāyāmi.  
‘I have no fear regarding livelihood.
Kissāhaṁ ājīvikabhayassa bhāyissāmi?  
Why would I be afraid of that?
Atthi me cattāri balāni—  
I have these four powers:
paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgāhabalaṁ.  
the powers of wisdom, energy, blamelessness, and inclusiveness.
Duppañño kho ājīvikabhayassa bhāyeyya.  
A witless person might fear for their livelihood.
Kusīto ājīvikabhayassa bhāyeyya.  
A lazy person might fear for their livelihood.
Sāvajjakāyakammantavacīkammantamanokammanto ājīvikabhayassa bhāyeyya.  
A person who does blameworthy things by way of body, speech, and mind might fear for their livelihood.
Asaṅgāhako ājīvikabhayassa bhāyeyya.  
A person who does not include others might fear for their livelihood.
Nāhaṁ asilokabhayassa bhāyāmi …pe…  
I have no fear of disrepute …
nāhaṁ parisasārajjabhayassa bhāyāmi …pe…  
I have no fear about feeling insecure in an assembly …
nāhaṁ maraṇabhayassa bhāyāmi …pe…  
I have no fear of death …
nāhaṁ duggatibhayassa bhāyāmi.  
I have no fear of a bad rebirth.
Kissāhaṁ duggatibhayassa bhāyissāmi?  
Why would I be afraid of that?
Atthi me cattāri balāni—  
I have these four powers:
paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgāhabalaṁ.  
the powers of wisdom, energy, blamelessness, and inclusiveness.
Duppañño kho duggatibhayassa bhāyeyya.  
A witless person might be afraid of a bad rebirth.
Kusīto duggatibhayassa bhāyeyya.  
A lazy person might be afraid of a bad rebirth.
Sāvajjakāyakammantavacīkammantamanokammanto duggatibhayassa bhāyeyya.  
A person who does blameworthy things by way of body, speech, and mind might be afraid of a bad rebirth.
Asaṅgāhako duggatibhayassa bhāyeyya’.  
A person who does not include others might be afraid of a bad rebirth.’
Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako imāni pañca bhayāni samatikkanto hotī”ti.  
A noble disciple who has these four powers has got past these five fears.” "
Pañcamaṁ. "  

Aṅguttara Nikāya 9.6  
Numbered Discourses 9.6
1. Sambodhivagga  
1. Awakening
Sevanāsutta  
Association Sevanāsutta → sevitabbāsevitabbasuttaṁ (bj)
Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… āyasmā sāriputto etadavoca:  
There Sāriputta addressed the mendicants:
“Puggalopi, āvuso, duvidhena veditabbo—  
“Reverends, you should distinguish two kinds of people:
sevitabbopi asevitabbopi.  
those you should associate with, and those you shouldn’t associate with.
Cīvarampi, āvuso, duvidhena veditabbaṁ—  
You should distinguish two kinds of robes:
sevitabbampi asevitabbampi.  
those you should wear, and those you shouldn’t wear.
Piṇḍapātopi, āvuso, duvidhena veditabbo—  
You should distinguish two kinds of almsfood:
sevitabbopi asevitabbopi.  
that which you should eat, and that which you shouldn’t eat.
Senāsanampi, āvuso, duvidhena veditabbaṁ—  
You should distinguish two kinds of lodging:
sevitabbampi asevitabbampi.  
those you should frequent, and those you shouldn’t frequent.
Gāmanigamopi, āvuso, duvidhena veditabbo—  
You should distinguish two kinds of market town:
sevitabbopi asevitabbopi.  
those you should frequent, and those you shouldn’t frequent.
Janapadapadesopi, āvuso, duvidhena veditabbo—  
You should distinguish two kinds of country:
sevitabbopi asevitabbopi.  
those you should frequent, and those you shouldn’t frequent.
‘Puggalopi, āvuso, duvidhena veditabbo—  
You should distinguish two kinds of people:
sevitabbopi asevitabbopī’ti,  
those you should associate with, and those you shouldn’t associate with.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?  
That’s what I said, but why did I say it?
Tattha yaṁ jaññā puggalaṁ:  
Well, should you know of a person:
‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;  
‘When I associate with this person, unskillful qualities grow, and skillful qualities decline.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti;  
And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṁ vā divasabhāgaṁ vā saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo.  
And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them.
Tattha yaṁ jaññā puggalaṁ:  
Whereas, should you know of a person:
‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;  
‘When I associate with this person, unskillful qualities grow, and skillful qualities decline.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti;  
But the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by.
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo.  
However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person after reflecting, without asking. You shouldn’t follow them.
Tattha yaṁ jaññā puggalaṁ:  
Well, should you know of a person:
‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti;  
‘When I associate with this person, unskillful qualities decline, and skillful qualities grow.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti;  
And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṁ.  
But the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person after appraisal. You shouldn’t leave them.
Tattha yaṁ jaññā puggalaṁ:  
Whereas, should you know of a person:
‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti;  
‘When I associate with this person, unskillful qualities decline, and skillful qualities grow.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti;  
And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by.
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo yāvajīvaṁ anubandhitabbo na pakkamitabbaṁ api panujjamānena.  
And the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person. You shouldn’t leave them, even if they send you away. panujjamānena → paṇujjamānena (?) "
‘Puggalopi, āvuso, duvidhena veditabbo—  
‘You should distinguish two kinds of people:
sevitabbopi asevitabbopī’ti,  
those you should associate with, and those you shouldn’t associate with.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.  
That’s what I said, and this is why I said it.
‘Cīvarampi, āvuso, duvidhena veditabbaṁ—  
‘You should distinguish two kinds of robes:
sevitabbampi asevitabbampī’ti,  
those you should wear, and those you shouldn’t wear.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?  
That’s what I said, but why did I say it?
Tattha yaṁ jaññā cīvaraṁ:  
Well, should you know of a robe:
‘idaṁ kho me cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ cīvaraṁ na sevitabbaṁ.  
‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe.
Tattha yaṁ jaññā cīvaraṁ:  
Whereas, should you know of a robe:
‘idaṁ kho me cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ cīvaraṁ sevitabbaṁ.  
‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe.
‘Cīvarampi, āvuso, duvidhena veditabbaṁ—  
‘You should distinguish two kinds of robes:
sevitabbampi asevitabbampī’ti,  
those you should wear, and those you shouldn’t wear.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.  
That’s what I said, and this is why I said it.
‘Piṇḍapātopi, āvuso, duvidhena veditabbo—  
‘You should distinguish two kinds of almsfood:
sevitabbopi asevitabbopī’ti,  
that which you should eat, and that which you shouldn’t eat.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?  
That’s what I said, but why did I say it?
Tattha yaṁ jaññā piṇḍapātaṁ:  
Well, should you know of almsfood:
‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo.  
‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood.
Tattha yaṁ jaññā piṇḍapātaṁ:  
Whereas, should you know of almsfood:
‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo.  
‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood.
‘Piṇḍapātopi, āvuso, duvidhena veditabbo—  
‘You should distinguish two kinds of almsfood:
sevitabbopi asevitabbopī’ti,  
that which you should eat, and that which you shouldn’t eat.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.  
That’s what I said, and this is why I said it.
‘Senāsanampi, āvuso, duvidhena veditabbaṁ—  
‘You should distinguish two kinds of lodging:
sevitabbampi asevitabbampī’ti,  
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?  
That’s what I said, but why did I say it?
Tattha yaṁ jaññā senāsanaṁ:  
Well, should you know of a lodging:
‘idaṁ kho me senāsanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ senāsanaṁ na sevitabbaṁ.  
‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging.
Tattha yaṁ jaññā senāsanaṁ:  
Whereas, should you know of a lodging:
‘idaṁ kho me senāsanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ senāsanaṁ sevitabbaṁ.  
‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging.
‘Senāsanampi, āvuso, duvidhena veditabbaṁ—  
‘You should distinguish two kinds of lodging:
sevitabbampi asevitabbampī’ti,  
those you should frequent, and those you shouldn’t frequent.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.  
That’s what I said, and this is why I said it.
‘Gāmanigamopi, āvuso, duvidhena veditabbo—  
‘You should distinguish two kinds of market town:
sevitabbopi asevitabbopī’ti,  
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?  
That’s what I said, but why did I say it?
Tattha yaṁ jaññā gāmanigamaṁ:  
Well, should you know of a market town:
‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo.  
‘When I frequent this market town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of village or town.
Tattha yaṁ jaññā gāmanigamaṁ:  
Whereas, should you know of a market town:
‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo.  
‘When I frequent this market town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of village or town.
‘Gāmanigamopi, āvuso, duvidhena veditabbo—  
‘You should distinguish two kinds of market town:
sevitabbopi asevitabbopī’ti,  
those you should frequent, and those you shouldn’t frequent.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.  
That’s what I said, and this is why I said it.
‘Janapadapadesopi, āvuso, duvidhena veditabbo—  
‘You should distinguish two kinds of country:
sevitabbopi asevitabbopī’ti,  
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?  
That’s what I said, but why did I say it?
Tattha yaṁ jaññā janapadapadesaṁ:  
Well, should you know of a country:
‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo.  
‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country.
Tattha yaṁ jaññā janapadapadesaṁ:  
Whereas, should you know of a country:
‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo.  
‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country.
‘Janapadapadesopi, āvuso, duvidhena veditabbo—  
‘You should distinguish two kinds of country:
sevitabbopi asevitabbopī’ti,  
those you should frequent, and those you shouldn’t frequent.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.  
That’s what I said, and this is why I said it.” "
Chaṭṭhaṁ. "  

Aṅguttara Nikāya 9.7  
Numbered Discourses 9.7
1. Sambodhivagga  
1. Awakening
Sutavāsutta  
With Sutavā the Wanderer Sutavāsutta → sutavāparibbājakasuttaṁ (bj)
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.  
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho sutavā paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.  
Then the wanderer Sutavā went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sutavā paribbājako bhagavantaṁ etadavoca:  
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Ekamidāhaṁ, bhante, samayaṁ bhagavā idheva rājagahe viharāmi giribbaje.  
“Sir, one time the Buddha was staying right here in Rājagaha, the Mountainfold.
Tatra me, bhante, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ:  
There I heard and learned this in the presence of the Buddha:
‘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)
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto’ti.  
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ sampajānamusā → sampajānaṁ musā (si) "
Kacci metaṁ, bhante, bhagavato sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti?  
I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”
“Taggha te etaṁ, sutavā, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ.  
“Indeed, Sutavā, you properly heard, learned, applied the mind, and remembered that.
Pubbe cāhaṁ, sutavā, etarahi ca evaṁ vadāmi:  
In the past, as today, I say this:
‘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.
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ, abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ, abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ, abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ’.  
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.’
Pubbe cāhaṁ, sutavā, etarahi ca evaṁ vadāmi:  
In the past, as today, I say this:
‘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.’” "
Sattamaṁ. "  

Aṅguttara Nikāya 9.8  
Numbered Discourses 9.8
1. Sambodhivagga  
1. Awakening
Sajjhasutta  
With the Wanderer Sajjha Sajjhasutta → sajjhaparibbājakasuttaṁ (bj) "
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.  
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho sajjho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.  
Then the wanderer Sajjha went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sajjho paribbājako bhagavantaṁ etadavoca:  
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Ekamidāhaṁ, bhante, samayaṁ bhagavā idheva rājagahe viharāmi giribbaje.  
“Sir, one time the Buddha was staying right here in Rājagaha, the Mountainfold.
Tatra me, bhante, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ:  
There I heard and learned this in the presence of the Buddha:
‘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.
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto’ti.  
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’
Kacci metaṁ, bhante, bhagavato sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti?  
I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”
“Taggha te etaṁ, sajjha, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ.  
“Indeed, Sajjha, you properly heard, learned, applied the mind, and remembered that.
Pubbe cāhaṁ, sajjha, etarahi ca evaṁ vadāmi:  
In the past, as today, I say this:
‘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.
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ …pe… abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu buddhaṁ paccakkhātuṁ, abhabbo khīṇāsavo bhikkhu dhammaṁ paccakkhātuṁ, abhabbo khīṇāsavo bhikkhu saṅghaṁ paccakkhātuṁ, abhabbo khīṇāsavo bhikkhu sikkhaṁ paccakkhātuṁ’.  
A mendicant with defilements ended can’t deliberately kill a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. And they can’t abandon the Buddha, the teaching, the Saṅgha, or the training.’
Pubbe cāhaṁ, sajjha, etarahi ca evaṁ vadāmi:  
In the past, as today, I say this:
‘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.’” "
Aṭṭhamaṁ. "  

Aṅguttara Nikāya 9.9  
Numbered Discourses 9.9
1. Sambodhivagga  
1. Awakening
Puggalasutta  
Persons
“Navayime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ.  
“Mendicants, these nine people are found in the world.
Katame nava?  
What nine?
Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, puthujjano—  
The perfected one and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And the ordinary person.
ime kho, bhikkhave, nava puggalā santo saṁvijjamānā lokasmin”ti.  
These are the nine people found in the world.” "
Navamaṁ. "  

Aṅguttara Nikāya 9.10  
Numbered Discourses 9.10
1. Sambodhivagga  
1. Awakening
Āhuneyyasutta  
Worthy of Offerings Dedicated to the Gods Āhuneyyasutta → āhuneyyapuggalasuttaṁ (bj) "
“Navayime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa.  
“Mendicants, these nine people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame nava?  
What nine?
Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, gotrabhū—  
The perfected one and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And a member of the spiritual family.
ime kho, bhikkhave, nava puggalā āhuneyyā …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.  
These are the nine people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.”
Dasamaṁ.  
an9.10
Sambodhivaggo paṭhamo.  
an9.10
Tassuddānaṁ  

Sambodhi nissayo ceva,  
an9.10
Meghiya nandakaṁ balaṁ;  
an9.10
Sevanā sutavā sajjho,  
"
Puggalo āhuneyyena cāti. "  

Aṅguttara Nikāya 9.11  
Numbered Discourses 9.11
2. Sīhanādavagga  
2. The Lion’s Roar
Sīhanādasutta  
Sāriputta’s Lion’s Roar Sīhanādasutta → sāriputtasīhanādasuttaṁ (bj)
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:  
Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,
“vuttho me, bhante, sāvatthiyaṁ vassāvāso.  
“Sir, I have completed the rainy season residence at Sāvatthī.
Icchāmahaṁ, bhante, janapadacārikaṁ pakkamitun”ti.  
I wish to depart to wander the countryside.”
“Yassadāni tvaṁ, sāriputta, kālaṁ maññasī”ti.  
“Please, Sāriputta, go at your convenience.”
Atha kho āyasmā sāriputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  
Then Sāriputta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho aññataro bhikkhu acirapakkante āyasmante sāriputte bhagavantaṁ etadavoca:  
And then, not long after Sāriputta had left, a certain monk said to the Buddha,
“āyasmā maṁ, bhante, sāriputto āsajja appaṭinissajja cārikaṁ pakkanto”ti.  
“Sir, Venerable Sāriputta attacked me and left without saying sorry.”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:  
So the Buddha addressed one of the monks,
“ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi:  
“Please, monk, in my name tell Sāriputta that
‘satthā taṁ, āvuso sāriputta, āmantetī’”ti.  
the teacher summons him.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:  
“Yes, sir,” that monk replied. He went to Sāriputta and said to him,
“satthā taṁ, āvuso sāriputta, āmantetī”ti.  
“Reverend Sāriputta, the teacher summons you.”
“Evamāvuso”ti kho āyasmā sāriputto tassa bhikkhuno paccassosi.  
“Yes, reverend,” Sāriputta replied.
Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca ānando avāpuraṇaṁ ādāya vihāre āhiṇḍanti:  
Now at that time the venerables Mahāmoggallāna and Ānanda took a key and went from dwelling to dwelling, saying: mahāmoggallāno → mahāmoggalāno (mr) | avāpuraṇaṁ → apāpuraṇaṁ (sya-all, mr) | vihāre āhiṇḍanti → vihārena vihāraṁ anvāhiṇḍanti (bj, pts1ed); vihāraṁ āhiṇḍanti (sya-all)
“abhikkamathāyasmanto, abhikkamathāyasmanto.  
“Come forth, venerables! Come forth, venerables!
Idānāyasmā sāriputto bhagavato sammukhā sīhanādaṁ nadissatī”ti.  
Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!”
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:  
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“idha te, sāriputta, aññataro sabrahmacārī khīyanadhammaṁ āpanno:  
“Sāriputta, one of your spiritual companions has made this complaint:
‘āyasmā maṁ, bhante, sāriputto āsajja appaṭinissajjacārikaṁ pakkanto’”ti.  
‘Venerable Sāriputta attacked me and left without saying sorry.’”
“Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
“Sir, someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, pathaviyaṁ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā;  
Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this.
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.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, āpasmiṁ sucimpi dhovanti asucimpi dhovanti gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā;  
Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this.
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.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā;  
Suppose a fire was to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this.
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.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā;  
Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this.
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.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, rajoharaṇaṁ sucimpi puñchati asucimpi puñchati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi puñchati, na ca tena rajoharaṇaṁ aṭṭīyati vā harāyati vā jigucchati vā;  
Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this.
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.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṁ vā nigamaṁ vā pavisanto nīcacittaṁyeva upaṭṭhapetvā pavisati;  
Suppose an outcaste boy or girl, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind.
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.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, usabho chinnavisāṇo sūrato sudanto suvinīto rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ anvāhiṇḍanto na kiñci hiṁsati pādena vā visāṇena vā;  
Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns.
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.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya;  
Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted.
evamevaṁ kho ahaṁ, bhante, iminā pūtikāyena aṭṭīyāmi harāyāmi jigucchāmi.  
In the same way, I’m horrified, repelled, and disgusted by this rotten body.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, puriso medakathālikaṁ parihareyya chiddāvachiddaṁ uggharantaṁ paggharantaṁ;  
Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks.
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.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyyā”ti.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.”
Atha kho so bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:  
Then that monk rose from his seat, placed his robe over one shoulder, bowed with his head at the Buddha’s feet, and said,
“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.
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhatu āyatiṁ saṁvarāyā”ti.  
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha taṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ sāriputtaṁ asatā tucchā musā abhūtena abbhācikkhi.  
“Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. taṁ → tvaṁ (si, pts1ed)
Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.  
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuḍḍhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjatī”ti.  
For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:  
Then the Buddha said to Venerable Sāriputta,
“khama, sāriputta, imassa moghapurisassa, purā tassa tattheva sattadhā muddhā phalatī”ti.  
“Sāriputta, forgive that silly man before his head explodes into seven pieces right here.” phalatī”ti → phalissatīti (si, cck, sya1ed, pts1ed, mr) "
“Khamāmahaṁ, bhante, tassa āyasmato sace maṁ so āyasmā evamāha:  
“I will pardon that venerable if he asks me:
‘khamatu ca me so āyasmā’”ti.  
‘May the venerable please pardon me too.’” "
Paṭhamaṁ. "  

Aṅguttara Nikāya 9.12  
Numbered Discourses 9.12
2. Sīhanādavagga  
2. The Lion’s Roar
Saupādisesasutta  
With Something Left Over Saupādisesasutta → sopādisesasuttaṁ (bj)
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.  
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Atha kho āyasmato sāriputtassa etadahosi:  
Then it occurred to him,
“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ,  
“It’s too early to wander for alms in Sāvatthī.
yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.  
Why don’t I visit the monastery of the wanderers of other religions?”
Atha kho āyasmā sāriputto yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi.  
Then he went to the monastery of the wanderers of other religions and exchanged greetings with the wanderers there.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.  
When the greetings and polite conversation were over, he sat down to one side.
Tena kho pana samayena tesaṁ aññatitthiyānaṁ paribbājakānaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:  
Now at that time while those wanderers of other religions were sitting together this discussion came up among them:
“yo hi koci, āvuso, saupādiseso kālaṁ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā”ti.  
“Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.”
Atha kho āyasmā sāriputto tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandi nappaṭikkosi.  
Sāriputta neither approved nor dismissed that statement of the wanderers of other religions.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi:  
He got up from his seat, thinking,
“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmī”ti.  
“I will learn the meaning of this statement from the Buddha himself.”
Atha kho āyasmā sāriputto sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:  
Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁ.  
an9.12
Tassa mayhaṁ, bhante, etadahosi:  
an9.12
‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ;  
an9.12
yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan’ti.  
an9.12
Atha kho ahaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁ.  
an9.12
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ.  
an9.12
Tena kho pana samayena tesaṁ aññatitthiyānaṁ paribbājakānaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:  
an9.12
‘yo hi koci, āvuso, saupādiseso kālaṁ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā’ti.  
an9.12
Atha kho ahaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.  
an9.12
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁ:  
an9.12
‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmī’”ti.  
an9.12
“Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṁ vā ‘saupādiseso’ti jānissanti, anupādisesaṁ vā ‘anupādiseso’ti jānissanti.  
“Sāriputta, these foolish, incompetent wanderers following other religions: who are they to know whether someone has something left over or not? ca → keci (sya-all, pts1ed); te ca (mr) | ca → keci (sya-all, pts1ed, mr)
Navayime, sāriputta, puggalā saupādisesā kālaṁ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā.  
There are these nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Katame nava?  
What nine?
Idha, sāriputta, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya mattaso kārī.  
There’s a person who has fulfilled ethics and immersion, but has limited wisdom.
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.  
With the ending of the five lower fetters they’re extinguished between one life and the next.
Ayaṁ, sāriputta, paṭhamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.  
This is the first person …
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya mattaso kārī.  
Furthermore, there’s a person who has fulfilled ethics and immersion, but has limited wisdom.
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti …pe…  
With the ending of the five lower fetters they’re extinguished upon landing. This is the second person …
asaṅkhāraparinibbāyī hoti …pe…  
With the ending of the five lower fetters they’re extinguished without extra effort.
an9.12  
This is the third person …
sasaṅkhāraparinibbāyī hoti …pe…  
With the ending of the five lower fetters they’re extinguished with extra effort.
an9.12  
This is the fourth person …
uddhaṁsoto hoti akaniṭṭhagāmī.  
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Ayaṁ, sāriputta, pañcamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.  
This is the fifth person …
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī.  
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom.
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.  
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Ayaṁ, sāriputta, chaṭṭho puggalo saupādiseso kālaṁ kurumāno parimutto nirayā …pe… parimutto apāyaduggativinipātā.  
This is the sixth person …
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī.  
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom.
So tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti.  
With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
Ayaṁ, sāriputta, sattamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā …pe… parimutto apāyaduggativinipātā.  
This is the seventh person …
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī.  
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom.
So tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti.  
With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering.
Ayaṁ, sāriputta, aṭṭhamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā …pe… parimutto apāyaduggativinipātā.  
This is the eighth person …
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī.  
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom.
So tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti.  
With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.
Ayaṁ, sāriputta, navamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.  
This is the ninth person …
Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṁ vā ‘saupādiseso’ti jānissanti, anupādisesaṁ vā ‘anupādiseso’ti jānissanti.  
These foolish, incompetent wanderers following other religions: who are they to know whether someone has something left over or not? saupādisesaṁ vā ‘saupādiseso’ti → sopādisesoti (bj)
Ime kho, sāriputta, nava puggalā saupādisesā kālaṁ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā.  
These are the nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Na tāvāyaṁ, sāriputta, dhammapariyāyo paṭibhāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.  
Up until now, Sāriputta, I have not felt the need to give this exposition of the teaching to the monks, nuns, laymen, and laywomen.
Taṁ kissa hetu?  
Why is that?
Māyimaṁ dhammapariyāyaṁ sutvā pamādaṁ āhariṁsūti.  
For I didn’t want those who heard it to introduce negligence.
Api ca mayā, sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti.  
However, I have spoken it in order to answer your question.” " Api ca mayā → api cāyaṁ (?) "
Dutiyaṁ. "  

Aṅguttara Nikāya 9.13  
Numbered Discourses 9.13
2. Sīhanādavagga  
2. The Lion’s Roar
Koṭṭhikasutta  
With Koṭṭhita Koṭṭhikasutta → mahākoṭṭhikasuttaṁ (bj)
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.  
Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. mahākoṭṭhiko → mahākoṭṭhito (bj, sya-all, pts1ed)
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:  
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ diṭṭhadhammavedanīyaṁ, taṁ me kammaṁ samparāyavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Reverend Sāriputta, is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in this life be experienced by me in lives to come’?”
“No hidaṁ, āvuso”.  
“Certainly not, reverend.”
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ samparāyavedanīyaṁ taṁ me kammaṁ diṭṭhadhammavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in lives to come be experienced by me in this life’?”
“No hidaṁ, āvuso”.  
“Certainly not.”
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ sukhavedanīyaṁ, taṁ me kammaṁ dukkhavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as pleasant be experienced by me as painful’?” sukhavedanīyaṁ → sukhavedaniyaṁ (bj, cck, sya2ed, mr) | dukkhavedanīyaṁ → dukkhavedaniyaṁ (bj, cck, sya2ed, mr)
“No hidaṁ, āvuso”.  
“Certainly not.”
“Kiṁ panāvuso, sāriputta, ‘yaṁ kammaṁ dukkhavedanīyaṁ, taṁ me kammaṁ sukhavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as painful be experienced by me as pleasant’?”
“No hidaṁ, āvuso”.  
“Certainly not.”
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ paripakkavedanīyaṁ, taṁ me kammaṁ aparipakkavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when ripe be experienced by me when unripe’?”
“No hidaṁ, āvuso”.  
“Certainly not.”
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ aparipakkavedanīyaṁ, taṁ me kammaṁ paripakkavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when unripe be experienced by me when ripe’?”
“No hidaṁ, āvuso”.  
“Certainly not.”
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ bahuvedanīyaṁ, taṁ me kammaṁ appavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a lot be experienced by me a little’?”
“No hidaṁ, āvuso”.  
“Certainly not.”
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ appavedanīyaṁ, taṁ me kammaṁ bahuvedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a little be experienced by me a lot’?”
“No hidaṁ, āvuso”.  
“Certainly not.”
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ vedanīyaṁ, taṁ me kammaṁ avedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced by me be not experienced’?”
“No hidaṁ, āvuso”.  
“Certainly not.”
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ avedanīyaṁ, taṁ me kammaṁ vedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds not to be experienced be experienced’?”
“No hidaṁ, āvuso”.  
“Certainly not.”
“‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ me kammaṁ samparāyavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’.
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ samparāyavedanīyaṁ taṁ me kammaṁ diṭṭhadhammavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life …
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ sukhavedanīyaṁ taṁ me kammaṁ dukkhavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced as pleasant are experienced as painful …
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ dukkhavedanīyaṁ taṁ me kammaṁ sukhavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced as painful are experienced as pleasant …
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ paripakkavedanīyaṁ taṁ me kammaṁ aparipakkavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced when ripe are experienced when unripe …
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ aparipakkavedanīyaṁ taṁ me kammaṁ paripakkavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced when unripe are experienced when ripe …
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ bahuvedanīyaṁ taṁ me kammaṁ appavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced a lot are experienced a little …
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ appavedanīyaṁ taṁ me kammaṁ bahuvedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced a little are experienced a lot …
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ vedanīyaṁ taṁ me kammaṁ avedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced are not experienced …
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ avedanīyaṁ taṁ me kammaṁ vedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced are experienced, you said, ‘Certainly not.’
Atha kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti?  
Then what exactly is the purpose of leading the spiritual life under the Buddha?”
“Yaṁ khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ, tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatīti.  
“Reverend, the spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend that which is unknown, unseen, unattained, unrealized, and uncomprehended.” Yaṁ khvassa, āvuso → yaṁ khvassāvuso (bj); yaṁ khossa āvuso (sya-all); yaṁ kho āvuso (mr) | vussatīti → vussati (sya-all), etthantare pāṭho sya-all, mr potthakesu
Kiṁ panassāvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ, yassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatīti?  
“But what is the unknown, unseen, unattained, unrealized, and uncomprehended?”
‘Idaṁ dukkhan’ti khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ.  
“‘This is suffering.’ … khvassa → khossa (sya-all); kho yaṁ (mr)
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussati.  
an9.13
‘Ayaṁ dukkhasamudayo’ti khvassa, āvuso …pe… ‘ayaṁ dukkhanirodho’ti khvassa, āvuso …pe…  
‘This is the origin of suffering.’ … ‘This is the cessation of suffering.’ …
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ.  
‘This is the practice that leads to the cessation of suffering.’ …
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussati.  
an9.13
Idaṁ khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ.  
This is the unknown, unseen, unattained, unrealized, and uncomprehended. khvassa → khossa (sya-all); iti kho yaṁ (mr)
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatī”ti.  
The spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend this.” " Tassa → yassa (?) "
Tatiyaṁ. "  

Aṅguttara Nikāya 9.14  
Numbered Discourses 9.14
2. Sīhanādavagga  
2. The Lion’s Roar
Samiddhisutta  
With Samiddhi
Atha kho āyasmā samiddhi yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ samiddhiṁ āyasmā sāriputto etadavoca:  
Then Venerable Samiddhi went up to Venerable Sāriputta, bowed, and sat to one side. Venerable Sāriputta said to him:
“Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī”ti?  
“Samiddhi, based on what do thoughts arise in a person?”
“Nāmarūpārammaṇā, bhante”ti.  
“Based on name and form, sir.”
“Te pana, samiddhi, kva nānattaṁ gacchantī”ti?  
“Where do they become diversified?”
“Dhātūsu, bhante”ti.  
“In the elements.”
“Te pana, samiddhi, kiṁsamudayā”ti?  
“What is their origin?”
“Phassasamudayā, bhante”ti.  
“Contact is their origin.”
“Te pana, samiddhi, kiṁsamosaraṇā”ti?  
“What is their meeting place?”
“Vedanāsamosaraṇā, bhante”ti.  
“Feeling is their meeting place.”
“Te pana, samiddhi, kiṁpamukhā”ti?  
“What is their chief?”
“Samādhippamukhā, bhante”ti.  
“Immersion is their chief.”
“Te pana, samiddhi, kiṁadhipateyyā”ti?  
“What is their ruler?”
“Satādhipateyyā, bhante”ti.  
“Mindfulness is their ruler.”
“Te pana, samiddhi, kiṁuttarā”ti?  
“What is their overseer?”
“Paññuttarā, bhante”ti.  
“Wisdom is their overseer.”
“Te pana, samiddhi, kiṁsārā”ti?  
“What is their core?”
“Vimuttisārā, bhante”ti.  
“Freedom is their core.”
“Te pana, samiddhi, kiṁogadhā”ti?  
“What is their culmination?”
“Amatogadhā, bhante”ti.  
“They culminate in the deathless.”
“‘Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’ti, iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi.  
“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’.
‘Te pana, samiddhi, kva nānattaṁ gacchantī’ti, iti puṭṭho samāno ‘dhātūsu, bhante’ti vadesi.  
When you were asked …
‘Te pana, samiddhi, kiṁsamudayā’ti, iti puṭṭho samāno ‘phassasamudayā, bhante’ti vadesi.  
an9.14
‘Te pana, samiddhi, kiṁsamosaraṇā’ti, iti puṭṭho samāno ‘vedanāsamosaraṇā, bhante’ti vadesi.  
an9.14
‘Te pana, samiddhi, kiṁpamukhā’ti, iti puṭṭho samāno ‘samādhippamukhā, bhante’ti vadesi.  
an9.14
‘Te pana, samiddhi, kiṁadhipateyyā’ti, iti puṭṭho samāno ‘satādhipateyyā, bhante’ti vadesi.  
an9.14
‘Te pana, samiddhi, kiṁuttarā’ti, iti puṭṭho samāno ‘paññuttarā, bhante’ti vadesi.  
an9.14
‘Te pana, samiddhi, kiṁsārā’ti, iti puṭṭho samāno ‘vimuttisārā, bhante’ti vadesi.  
an9.14
‘Te pana, samiddhi, kiṁogadhā’ti, iti puṭṭho samāno ‘amatogadhā, bhante’ti vadesi.  
what is their culmination, you answered ‘the deathless’.
Sādhu sādhu, samiddhi.  
Good, good, Samiddhi!
Sādhu kho tvaṁ, samiddhi, puṭṭho puṭṭho vissajjesi, tena ca mā maññī”ti.  
It’s good that you answered each question. But don’t get conceited because of that.” " puṭṭho → pañhaṁ (bj, sya-all, pts1ed) "
Catutthaṁ. "  

Aṅguttara Nikāya 9.15  
Numbered Discourses 9.15
2. Sīhanādavagga  
2. The Lion’s Roar
Gaṇḍasutta  
The Simile of the Boil Gaṇḍasutta → gaṇḍopamasuttaṁ (bj)
“Seyyathāpi, bhikkhave, gaṇḍo anekavassagaṇiko.  
“Mendicants, suppose there was a boil that was many years old.
Tassassu gaṇḍassa nava vaṇamukhāni nava abhedanamukhāni.  
And that boil had nine orifices that were continually open wounds.
Tato yaṁ kiñci pagghareyya—  
Whatever oozed out of them
asuciyeva pagghareyya, duggandhaṁyeva pagghareyya, jegucchiyaṁyeva pagghareyya;  
would be filthy, stinking, and disgusting. jegucchiyaṁyeva → jegucchiyeva (mr)
yaṁ kiñci pasaveyya—  
Whatever leaked out them
asuciyeva pasaveyya, duggandhaṁyeva pasaveyya, jegucchiyaṁyeva pasaveyya.  
would be filthy, stinking, and disgusting.
Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa.  
‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. cātumahābhūtikassa → cātummahābhūtikassa (bj, sya-all, pts1ed) "
Tassassu gaṇḍassa nava vaṇamukhāni nava abhedanamukhāni.  
And that boil has nine orifices that are continually open wounds.
Tato yaṁ kiñci paggharati—  
Whatever oozes out of them
asuciyeva paggharati, duggandhaṁyeva paggharati, jegucchiyaṁyeva paggharati;  
is filthy, stinking, and disgusting.
yaṁ kiñci pasavati—  
Whatever leaks out of them
asuciyeva pasavati, duggandhaṁyeva pasavati, jegucchiyaṁyeva pasavati.  
is filthy, stinking, and disgusting.
Tasmātiha, bhikkhave, imasmiṁ kāye nibbindathā”ti.  
So, mendicants, have no illusion about this body.” "
Pañcamaṁ. "  

Aṅguttara Nikāya 9.16  
Numbered Discourses 9.16
2. Sīhanādavagga  
2. The Lion’s Roar
Saññāsutta  
Perceptions
“Navayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā.  
“Mendicants, these nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā nava?  
What nine?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā—  
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. paṭikūlasaññā → paṭikkūlasaññā (bj, sya1ed, sya2ed, pts1ed) | anabhiratasaññā → anabhiratisaññā (mr) "
imā kho, bhikkhave, nava saññā, bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti.  
These nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” "
Chaṭṭhaṁ. "  

Aṅguttara Nikāya 9.17  
Numbered Discourses 9.17
2. Sīhanādavagga  
2. The Lion’s Roar
Kulasutta  
Families Kulasutta → kulopagamanasuttaṁ (bj) "
“Navahi, bhikkhave, aṅgehi samannāgataṁ kulaṁ anupagantvā vā nālaṁ upagantuṁ, upagantvā vā nālaṁ nisīdituṁ.  
“Mendicants, visiting a family with nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.
Katamehi navahi?  
What nine?
Na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṁ denti, santamassa pariguhanti, bahukampi thokaṁ denti, paṇītampi lūkhaṁ denti, asakkaccaṁ denti no sakkaccaṁ, na upanisīdanti dhammassavanāya, bhāsitamassa na sussūsanti.  
They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully. They don’t sit nearby to listen to the teachings. When you’re speaking, they don’t listen well.
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.
Navahi, bhikkhave, aṅgehi samannāgataṁ kulaṁ anupagantvā vā alaṁ upagantuṁ, upagantvā vā alaṁ nisīdituṁ.  
Visiting a family with nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.
Katamehi navahi?  
What nine?
Manāpena paccuṭṭhenti, manāpena abhivādenti, manāpena āsanaṁ denti, santamassa na pariguhanti, bahukampi bahukaṁ denti, paṇītampi paṇītaṁ denti, sakkaccaṁ denti no asakkaccaṁ, upanisīdanti dhammassavanāya, bhāsitamassa sussūsanti.  
They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. They sit nearby to listen to the teachings. When you’re speaking, they listen well.
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.” "
Sattamaṁ. "  

Aṅguttara Nikāya 9.18  
Numbered Discourses 9.18
2. Sīhanādavagga  
2. The Lion’s Roar
Navaṅguposathasutta  
The Sabbath with Nine Factors
“Navahi, bhikkhave, aṅgehi samannāgato uposatho upavuttho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro.  
“Mendicants, the observance of the sabbath with its nine factors is very fruitful and beneficial and splendid and bountiful.
Kathaṁ upavuttho ca, bhikkhave, navahaṅgehi samannāgato uposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro?  
And how should it be observed?
Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
It’s when a noble disciple reflects:
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampino viharanti;  
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi.  
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṁ anukaromi; uposatho ca me upavuttho bhavissatī’ti.  
I will observe the sabbath by doing as the perfected ones do in this respect.’ Imināpaṅgena → imināpi aṅgena (si)
Iminā paṭhamena aṅgena samannāgato hoti …pe….  
This is its first factor. …
‘Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti—mañcake vā tiṇasanthārake vā;  
‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat.
ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā.  
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
Imināpaṅgena arahataṁ anukaromi; uposatho ca me upavuttho bhavissatī’ti.  
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā aṭṭhamena aṅgena samannāgato hoti.  
This is its eighth factor.
Mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. abyāpajjena → abyāpajjhena (bj, sya-all, mr); avyāpajjhena (pts1ed); abyābajjhena (?) "
Iminā navamena aṅgena samannāgato hoti.  
This is its ninth factor.
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.” "
Aṭṭhamaṁ. "  

Aṅguttara Nikāya 9.19  
Numbered Discourses 9.19
2. Sīhanādavagga  
2. The Lion’s Roar
Devatāsutta  
A Deity
“Imañca, bhikkhave, rattiṁ sambahulā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:  
“Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘upasaṅkamiṁsu no, bhante, pubbe manussabhūtānaṁ pabbajitā agārāni.  
‘Sir, formerly when we were human beings, renunciates came to our homes.
Te mayaṁ, bhante, paccuṭṭhimha, no ca kho abhivādimha.  
We politely rose for them, but we didn’t bow.
Tā mayaṁ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṁ kāyaṁ upapannā’ti.  
And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’
Aparāpi maṁ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṁ:  
Then several other deities came to me and said:
‘upasaṅkamiṁsu no, bhante, pubbe manussabhūtānaṁ pabbajitā agārāni.  
‘Sir, formerly when we were human beings, renunciates came to our homes.
Te mayaṁ, bhante, paccuṭṭhimha abhivādimha, no ca tesaṁ āsanaṁ adamha.  
We politely rose for them and bowed, but we didn’t offer a seat. paccuṭṭhimha abhivādimha → paccuṭṭhimha ca abhivādimha ca (sya-all)
Tā mayaṁ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṁ kāyaṁ upapannā’ti.  
And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’
Aparāpi maṁ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṁ:  
Then several other deities came to me and said:
‘upasaṅkamiṁsu no, bhante, pubbe manussabhūtānaṁ pabbajitā agārāni.  
‘Sir, formerly when we were human beings, renunciates came to our homes.
Te mayaṁ, bhante, paccuṭṭhimha abhivādimha āsanaṁ adamha, no ca kho yathāsatti yathābalaṁ saṁvibhajimha …pe…  
We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’ paccuṭṭhimha abhivādimha → paccuṭṭhimha ca abhivādimha ca (sya-all, pts1ed) | āsanaṁ → āsanañca (bj, sya-all, pts1ed)
yathāsatti yathābalaṁ saṁvibhajimha, no ca kho upanisīdimha dhammassavanāya …pe…  
‘… we didn’t sit nearby to listen to the teachings. …’ yathābalaṁ → yathābalaṁ ca (?)
upanisīdimha dhammassavanāya, no ca kho ohitasotā dhammaṁ suṇimha …pe…  
‘… we didn’t actively listen to the teachings. …’ upanisīdimha → upanisīdimha ca (sya-all)
ohitasotā ca dhammaṁ suṇimha, no ca kho sutvā dhammaṁ dhārayimha …pe…  
‘… we didn’t memorize the teachings. …’
sutvā ca dhammaṁ dhārayimha, no ca kho dhātānaṁ dhammānaṁ atthaṁ upaparikkhimha …pe…  
‘… we didn’t examine the meaning of teachings we’d memorized. …’
dhātānañca dhammānaṁ atthaṁ upaparikkhimha, no ca kho atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjimha.  
‘… having understood the meaning and the teaching, we didn’t practice accordingly.
Tā mayaṁ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṁ kāyaṁ upapannā’ti.  
And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’
Aparāpi maṁ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṁ:  
Then several other deities came to me and said:
‘upasaṅkamiṁsu no, bhante, pubbe manussabhūtānaṁ pabbajitā agārāni.  
‘Sir, formerly when we were human beings, renunciates came to our homes.
Te mayaṁ, bhante, paccuṭṭhimha abhivādimha, āsanaṁ adamha, yathāsatti yathābalaṁ saṁvibhajimha, upanisīdimha dhammassavanāya, ohitasotā ca dhammaṁ suṇimha, sutvā ca dhammaṁ dhārayimha, dhātānañca dhammānaṁ atthaṁ upaparikkhimha, atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjimha.  
We politely rose, bowed, and offered them a seat. We shared as best we could. We sat nearby to listen to the teachings, lent an ear, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced accordingly. paccuṭṭhimha abhivādimha → paccuṭṭhimha ca abhivādimha ca (sya-all) | āsanaṁ → āsanañca (sya-all) | yathābalaṁ → yathābalaṁ ca (?) | upanisīdimha → upanisīdimha ca (sya-all) | dhammānudhammaṁ → dhammānudhamma (pts1ed); dhammānudhammañca (?) "
Tā mayaṁ, bhante, paripuṇṇakammantā avippaṭisāriniyo apaccānutāpiniyo paṇītaṁ kāyaṁ upapannā’ti.  
And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’
Etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha, mā pacchā vippaṭisārino ahuvattha seyyathāpi tā purimikā devatā”ti.  
Here, mendicants, are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.” "
Navamaṁ. "  

Aṅguttara Nikāya 9.20  
Numbered Discourses 9.20
2. Sīhanādavagga  
2. The Lion’s Roar
Velāmasutta  
About Velāma
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:  
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“Api nu te, gahapati, kule dānaṁ dīyatī”ti?  
“Householder, I wonder whether your family gives gifts?”
“Dīyati me, bhante, kule dānaṁ;  
“It does, sir.
tañca kho lūkhaṁ kaṇājakaṁ biḷaṅgadutiyan”ti.  
But only coarse gruel with pickles.”
“Lūkhañcepi, gahapati, dānaṁ deti paṇītaṁ vā;  
“Householder, someone might give a gift that’s either coarse or fine. Lūkhañcepi → lūkhaṁ vāpi (sya-all); lūkhañcāpi (mr)
tañca asakkaccaṁ deti, acittīkatvā deti, asahatthā deti, apaviddhaṁ deti, anāgamanadiṭṭhiko deti.  
But they give it carelessly, thoughtlessly, not with their own hand. They give the dregs, and they give without consideration for consequences. acittīkatvā → acittikatvā (bj, pts1ed); apacittiṁ katvā (sya-all); acittiṁ katvā (mr) | apaviddhaṁ → apaviṭṭhaṁ (cck, sya1ed)
Yattha yattha tassa tassa dānassa vipāko nibbattati, na uḷārāya bhattabhogāya cittaṁ namati, na uḷārāya vatthabhogāya cittaṁ namati, na uḷārāya yānabhogāya cittaṁ namati, na uḷāresu pañcasu kāmaguṇesu bhogāya cittaṁ namati.  
Then wherever the result of any such gift manifests, their mind doesn’t incline toward enjoyment of nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti.  
And their children, wives, bondservants, employees, and workers don’t want to listen to them. They don’t actively listen or try to understand.
Taṁ kissa hetu?  
Why is that?
Evañhetaṁ, gahapati, hoti asakkaccaṁ katānaṁ kammānaṁ vipāko.  
Because that is the result of deeds done carelessly. Evañhetaṁ → evañcetaṁ (sya-all, mr) | asakkaccaṁ katānaṁ → asakkaccakatānaṁ (bj, sya-all, pts1ed)
Lūkhañcepi, gahapati, dānaṁ deti paṇītaṁ vā;  
Someone might give a gift that’s either coarse or fine.
tañca sakkaccaṁ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṁ deti, āgamanadiṭṭhiko deti.  
And they give it carefully, thoughtfully, with their own hand. They don’t give the dregs, and they give with consideration for consequences.
Yattha yattha tassa tassa dānassa vipāko nibbattati, uḷārāya bhattabhogāya cittaṁ namati, uḷārāya vatthabhogāya cittaṁ namati, uḷārāya yānabhogāya cittaṁ namati, uḷāresu pañcasu kāmaguṇesu bhogāya cittaṁ namati.  
Then wherever the result of any such gift manifests, their mind inclines toward enjoyment of nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti.  
And their children, wives, bondservants, employees, and workers want to listen. They actively listen and try to understand.
Taṁ kissa hetu?  
Why is that?
Evañhetaṁ, gahapati, hoti sakkaccaṁ katānaṁ kammānaṁ vipāko.  
Because that is the result of deeds done carefully.
Bhūtapubbaṁ, gahapati, velāmo nāma brāhmaṇo ahosi.  
Once upon a time, householder, there was a brahmin named Velāma.
So evarūpaṁ dānaṁ adāsi mahādānaṁ.  
He gave the following gift, a great offering.
Caturāsīti suvaṇṇapātisahassāni adāsi rūpiyapūrāni, caturāsīti rūpiyapātisahassāni adāsi suvaṇṇapūrāni, caturāsīti kaṁsapātisahassāni adāsi hiraññapūrāni, caturāsīti hatthisahassāni adāsi sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti rathasahassāni adāsi sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti dhenusahassāni adāsi dukūlasandhanāni kaṁsūpadhāraṇāni, caturāsīti kaññāsahassāni adāsi āmuttamaṇikuṇḍalāyo, caturāsīti pallaṅkasahassāni adāsi gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, caturāsīti vatthakoṭisahassāni adāsi khomasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ kappāsikasukhumānaṁ, ko pana vādo annassa pānassa khajjassa bhojjassa leyyassa peyyassa, najjo maññe vissandanti.  
84,000 gold bowls filled with silver. 84,000 silver bowls filled with gold. 84,000 bronze bowls filled with gold coins. 84,000 elephants with gold adornments and banners, covered with gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting. 84,000 milk cows with silken reins and bronze pails. 84,000 maidens bedecked with jeweled earrings. 84,000 couches spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 fine cloths of linen, cotton, silk, and wool. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed like an overflowing river. hemajālappaṭicchannāni → hemajālasañchannāni (bj, pts1ed); hemajālapaṭicchannāni (sya-all) | āmuttamaṇikuṇḍalāyo → āmukkamaṇikuṇḍalāyo (bj) | vissandanti → vissandati (si, pts1ed); visandanti (sya-all)
Siyā kho pana te, gahapati, evamassa:  
Householder, you might think:
‘añño nūna tena samayena velāmo brāhmaṇo ahosi, so taṁ dānaṁ adāsi mahādānan’ti.  
‘Surely the brahmin Velāma must have been someone else at that time?’ so → yo (?)
Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ.  
But you should not see it like this.
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.
Tasmiṁ kho pana, gahapati, dāne na koci dakkhiṇeyyo ahosi, na taṁ koci dakkhiṇaṁ visodheti.  
But at that event there was no-one worthy of a religious donation, and no-one to purify the religious donation.
Yaṁ, gahapati, velāmo brāhmaṇo dānaṁ adāsi mahādānaṁ, yo cekaṁ diṭṭhisampannaṁ bhojeyya, idaṁ tato mahapphalataraṁ.  
It would be more fruitful to feed one person accomplished in view than that great offering of Velāma.
(…) Yo ca sataṁ diṭṭhisampannānaṁ bhojeyya, yo cekaṁ sakadāgāmiṁ bhojeyya, idaṁ tato mahapphalataraṁ.  
It would be more fruitful to feed one once-returner than a hundred persons accomplished in view. (…) → (yañca gahapati velāmo brāhmaṇo dānaṁ adāsi mahādānaṁ) (bj, pts1ed)
(…) Yo ca sataṁ sakadāgāmīnaṁ bhojeyya, yo cekaṁ anāgāmiṁ bhojeyya …pe…  
It would be more fruitful to feed one non-returner than a hundred once-returners. (…) → (yañca gahapati velāmo brāhmaṇo dānaṁ adāsi mahādānaṁ) (bj, pts1ed)
yo ca sataṁ anāgāmīnaṁ bhojeyya, yo cekaṁ arahantaṁ bhojeyya …pe…  
It would be more fruitful to feed one perfected one than a hundred non-returners.
yo ca sataṁ arahantānaṁ bhojeyya, yo cekaṁ paccekabuddhaṁ bhojeyya …pe…  
It would be more fruitful to feed one independent Buddha than a hundred perfected ones.
yo ca sataṁ paccekabuddhānaṁ bhojeyya, yo ca tathāgataṁ arahantaṁ sammāsambuddhaṁ bhojeyya …pe…  
It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred independent Buddhas.
yo ca buddhappamukhaṁ bhikkhusaṅghaṁ bhojeyya …pe…  
It would be more fruitful to feed the mendicant Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha.
yo ca cātuddisaṁ saṅghaṁ uddissa vihāraṁ kārāpeyya …pe…  
It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the mendicant Saṅgha headed by the Buddha.
yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṁ gaccheyya …pe…  
It would be more fruitful to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters.
yo ca pasannacitto sikkhāpadāni samādiyeyya—  
It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence—than to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart.
pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ, yo ca antamaso gandhohanamattampi mettacittaṁ bhāveyya, (…) idaṁ tato mahapphalataraṁ.  
It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules. gandhohanamattampi → gandhūhanamattampi (bj); gaddūhanamattampi (sya-all, pts1ed) | (…) → (yo ca accharāsaṅghātamattampi aniccasaññaṁ bhāveyya) (mr) "
Yañca, gahapati, velāmo brāhmaṇo dānaṁ adāsi mahādānaṁ, yo cekaṁ diṭṭhisampannaṁ bhojeyya …  
It would be more fruitful to develop the perception of impermanence—even for as long as a finger-snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.”
yo ca sataṁ diṭṭhisampannānaṁ bhojeyya, yo cekaṁ sakadāgāmiṁ bhojeyya …  
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yo ca sataṁ sakadāgāmīnaṁ bhojeyya, yo cekaṁ anāgāmiṁ bhojeyya …  
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yo ca sataṁ anāgāmīnaṁ bhojeyya, yo cekaṁ arahantaṁ bhojeyya …  
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yo ca sataṁ arahantānaṁ bhojeyya, yo cekaṁ paccekabuddhaṁ bhojeyya …  
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yo ca sataṁ paccekabuddhānaṁ bhojeyya, yo ca tathāgataṁ arahantaṁ sammāsambuddhaṁ bhojeyya …  
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yo ca buddhappamukhaṁ bhikkhusaṅghaṁ bhojeyya, yo ca cātuddisaṁ saṅghaṁ uddissa vihāraṁ kārāpeyya …  
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yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṁ gaccheyya, yo ca pasannacitto sikkhāpadāni samādiyeyya—  
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pāṇātipātā veramaṇiṁ …pe… surāmerayamajjapamādaṭṭhānā veramaṇiṁ, yo ca antamaso gandhohanamattampi mettacittaṁ bhāveyya, yo ca accharāsaṅghātamattampi aniccasaññaṁ bhāveyya, idaṁ tato mahapphalataran”ti.  
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Dasamaṁ.  
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Sīhanādavaggo dutiyo.  
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Tassuddānaṁ  

Nādo saupādiseso ca,  
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koṭṭhikena samiddhinā;  
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Gaṇḍasaññā kulaṁ mettā,  
"
devatā velāmena cāti. "  

Aṅguttara Nikāya 9.21  
Numbered Discourses 9.21
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Tiṭhānasutta  
In Three Particulars Tiṭhānasutta → ṭhānasuttaṁ (bj)
“Tīhi, bhikkhave, ṭhānehi uttarakurukā manussā deve ca tāvatiṁse adhiggaṇhanti jambudīpake ca manusse.  
“The humans of Uttarakuru surpass the Gods of the Thirty-Three and the humans of India in three particulars.
Katamehi tīhi?  
What three?
Amamā, apariggahā, niyatāyukā, visesaguṇā—  
They’re selfless and not possessive. They have a fixed life span. They have a distinctive nature. visesaguṇā → visesabhuno (bj, sya-all, pts1ed) "
imehi kho, bhikkhave, tīhi ṭhānehi uttarakurukā manussā deve ca tāvatiṁse adhiggaṇhanti jambudīpake ca manusse.  
The humans of Uttarakuru surpass the Gods of the Thirty-Three and the humans of India in these three particulars.
Tīhi, bhikkhave, ṭhānehi devā tāvatiṁsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse.  
The Gods of the Thirty-Three surpass the humans of Uttarakuru and India in three particulars.
Katamehi tīhi?  
What three?
Dibbena āyunā, dibbena vaṇṇena, dibbena sukhena—  
Divine life span, beauty, and happiness.
imehi kho, bhikkhave, tīhi ṭhānehi devā tāvatiṁsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse.  
The Gods of the Thirty-Three surpass the humans of Uttarakuru and India in these three particulars.
Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṁse.  
The humans of India surpass the humans of Uttarakuru and the Gods of the Thirty-Three in three particulars.
Katamehi tīhi?  
What three?
Sūrā, satimanto, idha brahmacariyavāso—  
Bravery, mindfulness, and the spiritual life is lived here.
imehi kho, bhikkhave, tīhi ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṁse”ti.  
The humans of India surpass the humans of Uttarakuru and the Gods of the Thirty-Three in these three particulars.” "
Paṭhamaṁ. "  

Aṅguttara Nikāya 9.22  
Numbered Discourses 9.22
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Assakhaḷuṅkasutta  
A Wild Colt Assakhaḷuṅkasutta → khaluṅkasuttaṁ (bj)
“Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke tayo ca assaparasse tayo ca purisaparasse tayo ca bhadde assājānīye tayo ca bhadde purisājānīye.  
“Mendicants, I will teach you about three wild colts and three wild people; three excellent horses and three excellent people; and three fine thoroughbred horses and three fine thoroughbred people. assaparasse → assasadasse (bj, sya-all, pts1ed) | purisaparasse → purisasadasse (bj, sya-all, pts1ed)
Taṁ suṇātha. (…)  
Listen and apply your mind well, I will speak. (…) → (sādhukaṁ manasikarotha bhāsissāmīti. evaṁ bhanteti kho te bhikkhū bhagavato paccassosuṁ bhagavā etadavoca.) (bj, pts1ed)
Katame ca, bhikkhave, tayo assakhaḷuṅkā?  
And what are the three wild colts?
Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno.  
One wild colt is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.  
Another wild colt is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
While another wild colt is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo assakhaḷuṅkā.  
These are the three wild colts.
Katame ca, bhikkhave, tayo purisakhaḷuṅkā?  
And what are the three wild people?
Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno.  
One wild person is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.  
Another wild person is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
While another wild person is fast, beautiful, and well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno?  
And how is a wild person fast, but not beautiful or well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho saṁsādeti, no vissajjeti.  
But when asked a question about the teaching or training, they falter without answering. saṁsādeti → saṁsāreti (mr) "
Idamassa na vaṇṇasmiṁ vadāmi.  
This is how they’re not beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.  
And they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṁ vadāmi.  
This is how they’re not well proportioned, I say.
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno.  
This is how a wild person is fast, but not beautiful or well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno?  
And how is a wild person fast and beautiful, but not well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti.  
When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.  
But they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṁ vadāmi.  
This is how they’re not well proportioned, I say.
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.  
This is how a wild person is fast and beautiful, but not well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?  
And how is a wild person fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti.  
When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.  
They receive robes, almsfood, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṁ vadāmi.  
This is how they’re well proportioned, I say.
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
This is how a wild person is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo purisakhaḷuṅkā.  
These are the three wild people.
Katame ca, bhikkhave, tayo assaparassā?  
And what are the three excellent horses?
Idha, bhikkhave, ekacco assaparasso …pe…  
One excellent horse …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo assaparassā.  
These are the three excellent horses.
Katame ca, bhikkhave, tayo purisaparassā?  
What are the three excellent people?
Idha, bhikkhave, ekacco purisaparasso …pe…  
One excellent person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
is fast, beautiful, and well proportioned.
Kathañca, bhikkhave, purisaparasso …pe…  
And how is an excellent person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?  
fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā.  
It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti.  
When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.  
They receive robes, almsfood, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṁ vadāmi.  
This is how they’re well proportioned, I say.
Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
This is how an excellent person fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo purisaparassā.  
These are the three excellent people.
Katame ca, bhikkhave, tayo bhaddā assājānīyā?  
And what are the three fine thoroughbred horses?
Idha, bhikkhave, ekacco bhaddo assājānīyo …pe…  
One fine thoroughbred horse …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo bhaddā assājānīyā.  
These are the three fine thoroughbred horses.
Katame ca, bhikkhave, tayo bhaddā purisājānīyā?  
And what are the three fine thoroughbred people?
Idha, bhikkhave, ekacco bhaddo purisājānīyo …pe…  
One fine thoroughbred person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
is fast, beautiful, and well proportioned.
Kathañca, bhikkhave, bhaddo purisājānīyo …pe…  
And how is a fine thoroughbred person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?  
fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti.  
When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.  
They receive robes, almsfood, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṁ vadāmi.  
This is how they’re well proportioned, I say.
Evaṁ kho, bhikkhave, bhaddo purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
This is how a fine thoroughbred person is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo bhaddā purisājānīyā”ti.  
These are the three fine thoroughbred people.” "
Dutiyaṁ. "  

Aṅguttara Nikāya 9.23  
Numbered Discourses 9.23
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Taṇhāmūlakasutta  
Rooted in Craving
“Nava, bhikkhave, taṇhāmūlake dhamme desessāmi, taṁ suṇātha.  
“Mendicants, I will teach you about nine things rooted in craving.
Katame ca, bhikkhave, nava taṇhāmūlakā dhammā?  
And what are the nine things rooted in craving?
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.
Ime kho, bhikkhave, nava taṇhāmūlakā dhammā”ti.  
These are the nine things rooted in craving.” "
Tatiyaṁ. "  

Aṅguttara Nikāya 9.24  
Numbered Discourses 9.24
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Sattāvāsasutta  
Abodes of Sentient Beings
“Navayime, bhikkhave, sattāvāsā.  
“Mendicants, there are nine abodes of sentient beings.
Katame nava?  
What nine?
Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.  
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṁ paṭhamo sattāvāso.  
This is the first abode of sentient beings.
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.  
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption.
Ayaṁ dutiyo sattāvāso.  
This is the second abode of sentient beings.
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.  
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṁ tatiyo sattāvāso.  
This is the third abode of sentient beings.
Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.  
There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṁ catuttho sattāvāso.  
This is the fourth abode of sentient beings.
Santi, bhikkhave, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.  
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
Ayaṁ pañcamo sattāvāso.  
This is the fifth abode of sentient beings.
Santi, bhikkhave, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.  
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṁ chaṭṭho sattāvāso.  
This is the sixth abode of sentient beings.
Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.  
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṁ sattamo sattāvāso.  
This is the seventh abode of sentient beings.
Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.  
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṁ aṭṭhamo sattāvāso.  
This is the eighth abode of sentient beings.
Santi, bhikkhave, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.  
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.
Ayaṁ navamo sattāvāso.  
This is the ninth abode of sentient beings.
Ime kho, bhikkhave, nava sattāvāsā”ti.  
These are the nine abodes of sentient beings.” "
Catutthaṁ. "  

Aṅguttara Nikāya 9.25  
Numbered Discourses 9.25
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Paññāsutta  
Consolidated by Wisdom Paññāsutta → paññāparicitasuttaṁ (bj) "
“Yato kho, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti, tassetaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:  
“Mendicants, when a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say:
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.  
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
Kathañca, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti?  
And how is a mendicant’s mind well consolidated with wisdom?
‘Vītarāgaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’
‘vītadosaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is without hate.’
‘vītamohaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is without delusion.’
‘asarāgadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become greedy.’
‘asadosadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become hateful.’
‘asamohadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become deluded.’
‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the sensual realm.’
‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the realm of luminous form.’
‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti.  
… ‘My mind is not liable to return to rebirth in the formless realm.’
Yato kho, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti, tassetaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:  
When a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say:
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.  
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’” "
Pañcamaṁ. "  

Aṅguttara Nikāya 9.26  
Numbered Discourses 9.26
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Silāyūpasutta  
The Simile of the Stone Pillar Silāyūpasutta → silāyūpopamasuttaṁ (bj)
(…)  
So I have heard. (…) → (evaṁ me sutaṁ) (bj, pts1ed)
Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca candikāputto rājagahe viharanti veḷuvane kalandakanivāpe.  
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho āyasmā candikāputto bhikkhū āmantesi (…):  
There Venerable Candikāputta addressed the mendicants, (…) → (āvuso …pe… etadavoca) (bj) "
“devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti:  
“Reverends, Devadatta teaches the mendicants like this:
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
‘When a mendicant’s mind is solidified by heart, it’s appropriate for them to say:
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.  
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’”
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca:  
When he said this, Venerable Sāriputta said to him,
“na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti:  
“Reverend Candikāputta, Devadatta does not teach the mendicants like that.
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.  
an9.26
Evañca kho, āvuso, candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti:  
He teaches like this:
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say:
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.  
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’”
Dutiyampi kho āyasmā candikāputto bhikkhū āmantesi:  
For a second time …
“devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti:  
an9.26
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.  
an9.26
Dutiyampi kho āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca:  
an9.26
“na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti:  
an9.26
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.  
an9.26
Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti:  
an9.26
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.  
an9.26
Tatiyampi kho āyasmā candikāputto bhikkhū āmantesi:  
And for a third time Venerable Candikāputta addressed the mendicants …
“devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti:  
an9.26
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.  
an9.26
Tatiyampi kho āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca:  
And for a third time, Sāriputta said to him,
“na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti:  
“Reverend Candikāputta, Devadatta does not teach the mendicants like that.
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.  
an9.26
Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti:  
He teaches like this:
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say:
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.  
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’
Kathañca, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti?  
And how is a mendicant’s mind well consolidated by heart?
‘Vītarāgaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
The mind is well consolidated by heart when they know: ‘My mind is without greed.’
‘vītadosaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is without hate.’
‘vītamohaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is without delusion.’
‘asarāgadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become greedy.’
‘asadosadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become hateful.’
‘asamohadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become deluded.’
‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the sensual realm.’
‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the realm of luminous form.’
‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti.  
… ‘My mind is not liable to return to rebirth in the formless realm.’
Evaṁ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Seyyathāpi, āvuso, silāyūpo soḷasakukkuko.  
Suppose there was a stone pillar, sixteen feet long.
Tassassu aṭṭha kukkū heṭṭhā nemaṅgamā, aṭṭha kukkū upari nemassa.  
Eight feet were buried underground, and eight above ground.
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya;  
And violent storms were to blow up out of the east, the west, the north, and the south.
atha pacchimāya …  
an9.26
atha uttarāya …  
an9.26
atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya.  
They couldn’t make it tremor and tremble and quake.
Taṁ kissa hetu?  
Why is that?
Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa.  
It’s because that stone pillar is firmly embedded, with deep foundations.
Evamevaṁ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Bhusā cepi sotaviññeyyā saddā …  
If even compelling sounds …
ghānaviññeyyā gandhā …  
smells …
jivhāviññeyyā rasā …  
tastes …
kāyaviññeyyā phoṭṭhabbā …  
touches …
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
and ideas come into the range of the mind they don’t occupy the mind.
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassatī”ti.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.” "
Chaṭṭhaṁ. "  

Aṅguttara Nikāya 9.27  
Numbered Discourses 9.27
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Paṭhamaverasutta  
Dangers and Threats (1st) Paṭhamaverasutta → paṭhamaverabhayasuttaṁ (bj) "
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:  
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
“Householder, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.  
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamāni pañca bhayāni verāni vūpasantāni honti?  
What are the five dangers and threats they have quelled?
Yaṁ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati, na samparāyikampi bhayaṁ veraṁ pasavati, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.  
Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.  
So that danger and threat is quelled for anyone who refrains from killing living creatures.
Yaṁ, gahapati, adinnādāyī …pe…  
Anyone who steals …
kāmesumicchācārī …  
Anyone who commits sexual misconduct …
musāvādī …  
Anyone who lies …
surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati, na samparāyikampi bhayaṁ veraṁ pasavati, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.  
Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.  
So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti.  
These are the five dangers and threats they have quelled.
“Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?  
What are the four factors of stream-entry that they have?
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:  
It’s when a noble disciple has experiential confidence in the Buddha:
‘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.’
Dhamme aveccappasādena samannāgato hoti:  
They have experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.  
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Saṅghe aveccappasādena samannāgato hoti:  
They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho; yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.  
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.  
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.  
These are the four factors of stream-entry that they have.
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.  
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” "
Sattamaṁ. "  

Aṅguttara Nikāya 9.28  
Numbered Discourses 9.28
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Dutiyaverasutta  
Dangers and Threats (2nd)
“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
“Mendicants, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.  
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamāni pañca bhayāni verāni vūpasantāni honti?  
What are the five dangers and threats they have quelled?
Yaṁ, bhikkhave, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, pāṇātipātā paṭivirato …pe…  
Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.  
So that danger and threat is quelled for anyone who refrains from killing living creatures.
Yaṁ, bhikkhave, adinnādāyī …pe…  
Anyone who steals … commits sexual misconduct … lies …
surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati, na samparāyikampi bhayaṁ veraṁ pasavati, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.  
Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.  
So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti.  
These are the five dangers and threats they have quelled.
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?  
What are the four factors of stream-entry that they have?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:  
When a noble disciple has experiential confidence in the Buddha …
‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti.  
an9.28
Dhamme …pe…  
the teaching …
saṅghe …  
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.  
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.  
These are the four factors of stream-entry that they have.
Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.  
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” "
Aṭṭhamaṁ. "  

Aṅguttara Nikāya 9.29  
Numbered Discourses 9.29
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Āghātavatthusutta  
Grounds for Resentment
“Navayimāni, bhikkhave, āghātavatthūni.  
“Mendicants, there are nine grounds for resentment.
Katamāni nava?  
What nine?
‘Anatthaṁ me acarī’ti āghātaṁ bandhati;  
Thinking: ‘They did wrong to me,’ you harbor resentment.
‘anatthaṁ me caratī’ti āghātaṁ bandhati;  
Thinking: ‘They are doing wrong to me’ …
‘anatthaṁ me carissatī’ti āghātaṁ bandhati;  
‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṁ acarī’ti …pe…  
‘They did wrong to someone I love’ …
‘anatthaṁ caratī’ti …pe…  
‘They are doing wrong to someone I love’ …
‘anatthaṁ carissatī’ti āghātaṁ bandhati;  
‘They will do wrong to someone I love’ …
‘appiyassa me amanāpassa atthaṁ acarī’ti …pe…  
‘They helped someone I dislike’ …
‘atthaṁ caratī’ti …pe…  
‘They are helping someone I dislike’ …
‘atthaṁ carissatī’ti āghātaṁ bandhati.  
Thinking: ‘They will help someone I dislike,’ you harbor resentment.
Imāni kho, bhikkhave, nava āghātavatthūnī”ti.  
These are the nine grounds for resentment.” "
Navamaṁ. "  

Aṅguttara Nikāya 9.30  
Numbered Discourses 9.30
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Āghātapaṭivinayasutta  
Getting Rid of Resentment
“Navayime, bhikkhave, āghātapaṭivinayā.  
“Mendicants, there are these nine methods to get rid of resentment.
Katame nava?  
What nine?
‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;  
Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment. acari → acarīti (sya-all) "
‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;  
Thinking: ‘They are harming me …’ …
‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;  
‘They will harm me …’ …
piyassa me manāpassa anatthaṁ acari …pe…  
‘They harmed someone I love …’ …
anatthaṁ carati …pe…  
‘They are harming someone I love …’
‘anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;  
‘They will harm someone I love …’ …
appiyassa me amanāpassa atthaṁ acari …pe…  
‘They helped someone I dislike …’ …
atthaṁ carati …pe…  
‘They are helping someone I dislike …’ …
‘atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.  
Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
Ime kho, bhikkhave, nava āghātapaṭivinayā”ti.  
These are the nine methods to get rid of resentment.” "
Dasamaṁ. "  

Aṅguttara Nikāya 9.31  
Numbered Discourses 9.31
3. Sattāvāsavagga  
3. Abodes of Sentient Beings
Anupubbanirodhasutta  
Progressive Cessations
“Navayime, bhikkhave, anupubbanirodhā.  
“Mendicants, there are these nine progressive cessations.
Katame nava?  
What nine?
Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti;  
For someone who has attained the first absorption, sensual perceptions have ceased. kāmasaññā → āmisasaññā (cck, sya2ed); āmissasaññā (sya1ed) "
dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti;  
For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.
tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti;  
For someone who has attained the third absorption, rapture has ceased.
catutthaṁ jhānaṁ samāpannassa assāsapassāsā niruddhā honti;  
For someone who has attained the fourth absorption, breathing has ceased.
ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti;  
For someone who has attained the dimension of infinite space, the perception of form has ceased.
viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti;  
For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.
ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti;  
For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.
nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti;  
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
Ime kho, bhikkhave, nava anupubbanirodhā”ti.  
These are the nine progressive cessations.”
Ekādasamaṁ.  
an9.31
Sattāvāsavaggo tatiyo.  
an9.31
Tassuddānaṁ  

Tiṭhānaṁ khaḷuṅko taṇhā,  
an9.31
Sattapaññā silāyupo;  
an9.31
Dve verā dve āghātāni,  
"
Anupubbanirodhena cāti. "  

Aṅguttara Nikāya 9.32  
Numbered Discourses 9.32
4. Mahāvagga  
4. The Great Chapter
Anupubbavihārasutta  
Progressive Meditations
“Navayime, bhikkhave, anupubbavihārā.  
“Mendicants, there are these nine progressive meditations.
Katame nava?  
What nine?
Paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ, ākāsānañcāyatanaṁ, viññāṇañcāyatanaṁ, ākiñcaññāyatanaṁ, nevasaññānāsaññāyatanaṁ, saññāvedayitanirodho—  
The first absorption, the second absorption, the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, and the cessation of perception and feeling. Paṭhamaṁ jhānaṁ → ettha bj, pts1ed potthakesu “idha bhikkhave bhikkhu vivicceva …” vittharena "
ime kho, bhikkhave, nava anupubbavihārā”ti.  
These are the nine progressive meditations.” "
Paṭhamaṁ. "  

Aṅguttara Nikāya 9.33  
Numbered Discourses 9.33
4. Mahāvagga  
4. The Great Chapter
Anupubbavihārasamāpattisutta  
The Nine Progressive Meditative Attainments
“Navayimā, bhikkhave, anupubbavihārasamāpattiyo desessāmi, taṁ suṇātha …pe…  
“Mendicants, I will teach you the nine progressive meditative attainments … Navayimā, bhikkhave → nava bhikkhave (?)
katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo?  
And what are the nine progressive meditative attainments?
Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’
‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti—  
If someone should say, ‘I do not know or see where sensual pleasures cease’,
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  
they should be told:
‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
‘Reverend, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti.  
That’s where sensual pleasures cease.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;  
Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.  
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where the placing of the mind and keeping it connected cease, and those who have thoroughly ended the placing of the mind and keeping it connected meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’
‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti—  
If someone should say, ‘I do not know or see where the placing of the mind and keeping it connected cease’,
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  
they should be told:
‘idhāvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati;  
‘It’s when a mendicant, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti.  
That’s where the placing of the mind and keeping it connected cease.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;  
Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.  
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha pīti nirujjhati, ye ca pītiṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where rapture ceases, and those who have thoroughly ended rapture meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’
‘Kattha pīti nirujjhati, ke ca pītiṁ nirodhetvā nirodhetvā viharanti—  
If someone should say, ‘I do not know or see where rapture ceases’,
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  
they should be told:
‘idhāvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati;  
‘It’s when a mendicant, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”.
ettha pīti nirujjhati, te ca pītiṁ nirodhetvā nirodhetvā viharantī’ti.  
That’s where rapture ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;  
Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.  
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha upekkhāsukhaṁ nirujjhati, ye ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where bliss with equanimity ceases, and those who have thoroughly ended bliss with equanimity meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’
‘Kattha upekkhāsukhaṁ nirujjhati, ke ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti—  
If someone should say, ‘I do not know or see where bliss with equanimity ceases’,
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  
they should be told:
‘idhāvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati;  
‘It’s when a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
ettha upekkhāsukhaṁ nirujjhati, te ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharantī’ti.  
That’s where bliss with equanimity ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;  
Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.  
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ ca rūpasaññaṁ → ye ca rūpasaññā (bj, sya-all, pts1ed) "
‘Kattha rūpasaññā nirujjhati, ke ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti—  
If someone should say, ‘I do not know or see where perceptions of form ceases’,
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  
they should be told:
‘idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space.
Ettha rūpasaññā nirujjhati, te ca rūpasaññaṁ nirodhetvā nirodhetvā viharantī’ti.  
That’s where perceptions of form cease.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;  
Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.  
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where the perception of the dimension of infinite space ceases, and those who have thoroughly ended the perception of the dimension of infinite space meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’
‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—  
If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’,
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  
they should be told:
‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness.
Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti.  
That’s where the perception of the dimension of infinite space ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;  
Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.  
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where the perception of the dimension of infinite consciousness ceases, and those who have thoroughly ended the perception of the dimension of infinite consciousness meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’
‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—  
If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’,
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  
they should be told:
‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness.
Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti.  
That’s where the perception of the dimension of infinite consciousness ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;  
Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.  
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where the perception of the dimension of nothingness ceases, and those who have thoroughly ended the perception of the dimension of nothingness meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’
‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—  
If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’,
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  
they should be told:
‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti.  
That’s where the perception of the dimension of nothingness ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;  
Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.  
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where the perception of the dimension of neither perception nor non-perception ceases, and those who have thoroughly ended the perception of the dimension of neither perception nor non-perception meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’
‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—  
If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’,
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  
they should be told:
‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.
Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti.  
That’s where the perception of the dimension of neither perception nor non-perception ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;  
Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.  
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo”ti.  
These are the nine progressive meditative attainments.” "
Dutiyaṁ. "  

Aṅguttara Nikāya 9.34  
Numbered Discourses 9.34
4. Mahāvagga  
4. The Great Chapter
Nibbānasukhasutta  
Extinguishment is Bliss
Ekaṁ samayaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.  
At one time Venerable Sāriputta was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:  
There he addressed the mendicants:
“sukhamidaṁ, āvuso, nibbānaṁ.  
“Reverends, extinguishment is bliss!
Sukhamidaṁ, āvuso, nibbānan”ti.  
Extinguishment is bliss!”
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca:  
When he said this, Venerable Udāyī said to him,
“kiṁ panettha, āvuso sāriputta, sukhaṁ yadettha natthi vedayitan”ti?  
“But Reverend Sāriputta, what’s blissful about it, since nothing is felt?”
“Etadeva khvettha, āvuso, sukhaṁ yadettha natthi vedayitaṁ.  
“The fact that nothing is felt is precisely what’s blissful about it.
Pañcime, āvuso, kāmaguṇā.  
Reverend, there are these five kinds of sensual stimulation.
Katame pañca?  
What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,  
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …pe…  
Sounds known by the ear …
ghānaviññeyyā gandhā …  
Smells known by the nose …
jivhāviññeyyā rasā …  
Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—  
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, āvuso, pañca kāmaguṇā.  
These are the five kinds of sensual stimulation.
Yaṁ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccatāvuso, kāmasukhaṁ.  
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.
Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by sensual pleasures beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by sensual pleasures beset them due to loss of focus, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That’s the way to understand how extinguishment is bliss.
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by placing of the mind and keeping it connected beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by placing of the mind and keeping it connected beset them due to loss of focus, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, take a mendicant who, with the fading away of rapture, enters and remains in the third absorption.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by rapture beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by rapture beset them due to loss of focus, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, take a mendicant who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by bliss with equanimity beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by bliss with equanimity beset them due to loss of focus, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.
Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by form beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te rūpasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by form beset them due to loss of focus, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.
Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by the dimension of infinite space beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by the dimension of infinite space beset them due to loss of focus, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by the dimension of infinite consciousness beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by the dimension of infinite consciousness beset them due to loss of focus, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.
Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by the dimension of nothingness beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by the dimension of nothingness beset them due to loss of focus, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānan”ti.  
That too is a way to understand how extinguishment is bliss.” "
Tatiyaṁ. "  

Aṅguttara Nikāya 9.35  
Numbered Discourses 9.35
4. Mahāvagga  
4. The Great Chapter
Gāvīupamāsutta  
The Simile of the Cow
“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.  
“Mendicants, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.
Tassā evamassa:  
She might think,
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.  
‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
Sā purimaṁ pādaṁ na suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya.  
She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof.
Sā na ceva agatapubbaṁ disaṁ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya;  
She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before.
yasmiṁ cassā padese ṭhitāya evamassa:  
And she’d never return safely to the place she had started from.
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ na sotthinā paccāgaccheyya.  
an9.35
Taṁ kissa hetu?  
Why is that?
Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.  
Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;  
In the same way, some foolish, incompetent, unskillful mendicant, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
so taṁ nimittaṁ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṁ adhiṭṭhāti.  
But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized.
Tassa evaṁ hoti:  
They think,
‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’
So na sakkoti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharituṁ.  
But they’re not able to enter and remain in the second absorption.
Tassa evaṁ hoti:  
They think,
‘yannūnāhaṁ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’
So na sakkoti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharituṁ.  
But they’re not able to enter and remain in the first absorption.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ’.  
This is called a mendicant who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains.
Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ.  
Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains.
Tassā evamassa:  
She might think,
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.  
‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
Sā purimaṁ pādaṁ suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya.  
She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof.
Sā agatapubbañceva disaṁ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya.  
She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before.
Yasmiṁ cassā padese ṭhitāya evamassa:  
And she’d return safely to the place she had started from.
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ sotthinā paccāgaccheyya.  
an9.35
Taṁ kissa hetu?  
Why is that?
Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ.  
Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains.
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
In the same way, some astute, competent, skillful mendicant, using common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.  
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṁ hoti:  
They think,
‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’
So dutiyaṁ jhānaṁ anabhihiṁsamāno vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati.  
Without charging at the second absorption, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.  
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṁ hoti:  
They think,
‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’
So tatiyaṁ jhānaṁ anabhihiṁsamāno pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati.  
Without charging at the third absorption, with the fading away of rapture, they enter and remain in the third absorption.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.  
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṁ hoti:  
They think,
‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’
So catutthaṁ jhānaṁ anabhihiṁsamāno sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.  
Without charging at the fourth absorption, with the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.  
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṁ hoti:  
They think,
‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’
So ākāsānañcāyatanaṁ anabhihiṁsamāno sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.  
Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.  
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṁ hoti:  
They think,
‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’
So viññāṇañcāyatanaṁ anabhihiṁsamāno sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.  
Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.  
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṁ hoti:  
They think,
‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’
So ākiñcaññāyatanaṁ anabhihiṁsamāno sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.  
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṁ hoti:  
They think,
‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’
So nevasaññānāsaññāyatanaṁ anabhihiṁsamāno sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.  
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṁ hoti:  
They think,
‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’
So saññāvedayitanirodhaṁ anabhihiṁsamāno sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.
Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ.  
When a mendicant enters and emerges from all these attainments, their mind becomes pliable and workable.
Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito.  
With a pliable and workable mind, their immersion becomes limitless and well developed.
So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,  
They might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling my body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā …pe…  
They might wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
sati sati āyatane.  
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ,  
They might wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind.
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,  
May I understand mind with greed as “mind with greed”,
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ,  
and mind without greed as “mind without greed”;
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ,  
mind with hate as “mind with hate”,
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ,  
and mind without hate as “mind without hate”;
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ,  
mind with delusion as “mind with delusion”,
vītamohaṁ vā cittaṁ …  
and mind without delusion as “mind without delusion”;
saṅkhittaṁ vā cittaṁ …  
constricted mind …
vikkhittaṁ vā cittaṁ …  
scattered mind …
mahaggataṁ vā cittaṁ …  
expansive mind …
amahaggataṁ vā cittaṁ …  
unexpansive mind …
sauttaraṁ vā cittaṁ …  
mind that is not supreme …
anuttaraṁ vā cittaṁ …  
mind that is supreme …
samāhitaṁ vā cittaṁ …  
mind immersed in samādhi …
asamāhitaṁ vā cittaṁ …  
mind not immersed in samādhi …
vimuttaṁ vā cittaṁ …  
freed mind …
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,  
and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,  
They might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
They’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti  
They might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
They’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,  
They might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti.  
They’re capable of realizing it, in each and every case.” "
Catutthaṁ. "