ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.  
At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca, together with a large Saṅgha of 1,250 mendicants.
“Ayaṁ, deva, bhagavā arahaṁ sammāsambuddho amhākaṁ ambavane viharati mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.  
“Sire, the Blessed One, the perfected one, the fully awakened Buddha is staying in my mango grove together with a large Saṅgha of 1,250 mendicants.
Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṁ nāgaṁ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṁ tena pāyāsi.  
Then King Ajātasattu had women mounted on each of the five hundred female elephants, while he mounted his bull elephant. With attendants carrying torches, he set out in full royal pomp from Rājagaha to Jīvaka’s mango grove.
Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso.  
But as he drew near the mango grove, the king became frightened, scared, his hair standing on end.
Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṁviggo lomahaṭṭhajāto jīvakaṁ komārabhaccaṁ etadavoca:  
He said to Jīvaka,
Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṁ bhikkhusatānaṁ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.  
For how on earth can there be no sound of coughing or clearing throats or any noise in such a large Saṅgha of 1,250 mendicants?”
“Mā bhāyi, mahārāja, mā bhāyi, mahārāja.  
“Do not fear, great king, do not fear!
Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī”ti.  
Go forward, great king, go forward! Those are lamps shining in the pavilion.” dīpā → padīpā (sya-all)
“Eso, mahārāja, bhagavā;  
“That is the Buddha, great king, that is the Buddha!
eso, mahārāja, bhagavā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.  
He’s sitting against the central column facing east, in front of the Saṅgha of mendicants.”
“Agamā kho tvaṁ, mahārāja, yathāpeman”ti.  
“Has your mind gone to one you love, great king?”
“puccheyyāmahaṁ, bhante, bhagavantaṁ kañcideva desaṁ;  
“Sir, I’d like to ask you about a certain point, if you’d take the time to answer.” kañcideva desaṁ → kiñcideva desaṁ lesamattaṁ (sya-all, km, mr)
“Puccha, mahārāja, yadākaṅkhasī”ti.  
“Ask what you wish, great king.”
seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā  
These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
“Abhijānāsi no tvaṁ, mahārāja, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti?  
“Great king, do you recall having asked this question of other ascetics and brahmins?” ti → cāti (mr)
“Abhijānāmahaṁ, bhante, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti.  
“I do, sir.”
“Yathā kathaṁ pana te, mahārāja, byākariṁsu, sace te agaru bhāsassū”ti.  
“If you wouldn’t mind, great king, tell me how they answered.”
“Tena hi, mahārāja, bhāsassū”ti.  
“Well, speak then, great king.”
seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti;  
dn2
‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.  
‘Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
‘natthi, mahārāja, hetu natthi paccayo sattānaṁ saṅkilesāya, ahetū apaccayā sattā saṅkilissanti.  
‘Great king, there is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. ahetū → ahetu (pts1ed)
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṁse nirayasate chattiṁsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.  
There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. mahākappino → mahākappuno (si, pts1ed) | pavuṭā → paṭuvā (pts1ed); sapuṭā (mr)
‘natthi, mahārāja, dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.  
‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight. paro loko → paraloko (sya-all) | sammaggatā → samaggagatā (sya-all); samaggatā (mr)
Cātumahābhūtiko ayaṁ puriso, yadā kālaṁ karoti, pathavī pathavikāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti.  
This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air. The faculties are transferred to space.
‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.  
‘Great king, these seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
‘idha, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti.  
‘Great king, consider a Jain ascetic who is restrained in the fourfold restraint.
Kathañca, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti?  
And how is a Jain ascetic restrained in the fourfold restraint?
Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca.  
It’s when a Jain ascetic is obstructed by all water, devoted to all water, shaking off all water, pervaded by all water.
Evaṁ kho, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti.  
That’s how a Jain ascetic is restrained in the fourfold restraint.
Yato kho, mahārāja, nigaṇṭho evaṁ cātuyāmasaṁvarasaṁvuto hoti;  
When a Jain ascetic is restrained in the fourfold restraint,
ayaṁ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.  
they’re called a knotless one who is self-realized, self-controlled, and steadfast.’
seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā  
These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
“Sakkā, mahārāja.  
“I can, great king.
Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.  
Well then, I’ll ask you about this in return, and you can answer as you like.
Taṁ kiṁ maññasi, mahārāja,  
What do you think, great king?
“Taṁ kiṁ maññasi, mahārāja,  
“What do you think, great king?
“Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.  
“This is the first fruit of the ascetic life that’s apparent in the present life, which I point out to you.”
“Sakkā, mahārāja.  
“I can, great king.
Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.  
Well then, I’ll ask you about this in return, and you can answer as you like.
Taṁ kiṁ maññasi, mahārāja,  
What do you think, great king?
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya.  
After some time they give up a large or small fortune, and a large or small family circle. They’d shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
“Taṁ kiṁ maññasi, mahārāja?  
“What do you think, great king?
“Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.  
“This is the second fruit of the ascetic life that’s apparent in the present life, which I point out to you.”
“Sakkā, mahārāja.  
“I can, great king.
Tena hi, mahārāja, suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti.  
Well then, listen and apply your mind well, I will speak.”
“idha, mahārāja, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.  
“Consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.  
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Kathañca, mahārāja, bhikkhu sīlasampanno hoti?  
And how, great king, is a mendicant accomplished in ethics?
Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.  
It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Uccāsayanamahāsayanā paṭivirato hoti.  
They avoid high and luxurious beds.
Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ  
This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants and tribal bone-washing ceremonies; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding.
iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti.  
They refrain from such bedding.
Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ  
This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. janapadakathaṁ itthikathaṁ → itthikathaṁ purisakathaṁ (bj, cck, sya1ed, pts1ed); itthīkathaṁ purisakathaṁ (sya2ed); itthikathaṁ purisakathaṁ kumārakathaṁ kumārikathaṁ (mr)
Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti  
This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’
4.3.1.3. Mahāsīla  
4.3.1.3. The Long Section on Ethics
Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ  
This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer.
Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ  
This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck.
Sa kho so, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.  
A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
Seyyathāpi, mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato;  
It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.
evameva kho, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.  
In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
Evaṁ kho, mahārāja, bhikkhu sīlasampanno hoti.  
That’s how a mendicant is accomplished in ethics.
Mahāsīlaṁ niṭṭhitaṁ.  
The longer section on ethics is finished.
Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti?  
And how does a mendicant guard the sense doors?
Idha, mahārāja, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
Evaṁ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.  
That’s how a mendicant guards the sense doors.
Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti?  
And how does a mendicant have mindfulness and situational awareness?
Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.  
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Evaṁ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.  
That’s how a mendicant has mindfulness and situational awareness.
Kathañca, mahārāja, bhikkhu santuṭṭho hoti?  
And how is a mendicant content?
Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.  
It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;  
They’re like a bird: wherever it flies, wings are its only burden.
evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.  
In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
Evaṁ kho, mahārāja, bhikkhu santuṭṭho hoti.  
That’s how a mendicant is content.
Seyyathāpi, mahārāja, puriso iṇaṁ ādāya kammante payojeyya.  
Suppose a man who has gotten into debt were to apply himself to work,
Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā.  
Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak.
Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa.  
Suppose a person was imprisoned in a jail.
Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.  
Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish.
Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ.  
Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat.
Evameva kho, mahārāja, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.  
In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing.
Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ;  
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.
evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.  
dn2
Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;  
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
evameva kho, mahārāja, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without applying the mind and keeping it connected.
Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya.  
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. ubbhidodako → ubbhitodako (sya-all, km, mr)
Evameva kho, mahārāja, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Puna caparaṁ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, with the fading away of rapture, a mendicant 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.’
Seyyathāpi, mahārāja, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;  
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. paripphuṭāni → paripphaṭāni (sya-all); paripphuṭṭhāni (pts1ed) | nāssa → nassā (bj) | parisannāni → abhisannāni (sya1ed, sya2ed); abhisandāni parisandāni (mr)
evameva kho, mahārāja, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Puna caparaṁ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;  
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.
evameva kho, mahārāja, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;  
‘This body of mine is physical. It’s 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.
Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno.  
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;  
dn2
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Seyyathāpi, mahārāja, puriso muñjamhā īsikaṁ pavāheyya.  
Suppose a person was to draw a reed out from its sheath. īsikaṁ → isikaṁ (bj, sya-all); isīkaṁ (pts1ed) | Seyyathā → seyyathāpi (bj, pts1ed) | pavāheyya → pabbāheyya (sya-all, mr)
Seyyathā vā pana, mahārāja, puriso asiṁ kosiyā pavāheyya.  
Or suppose a person was to draw a sword out from its scabbard.
Seyyathā vā pana, mahārāja, puriso ahiṁ karaṇḍā uddhareyya.  
Or suppose a person was to draw a snake out from its slough.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  
They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. abhijjamāne → abhijjamāno (pts1ed, mr)
Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.  
Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.
Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.  
Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.
Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.  
Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  
dn2
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.  
Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,  
expansive mind …
amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,  
unexpansive mind …
Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya;  
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’
evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward comprehending the minds of others.
mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,  

amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,  

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.  
Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ agacchiṁ → agañchiṁ (sya-all, km); agañciṁ (pts1ed)
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.  
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ rathikāyapi vīthiṁ sañcarante → rathiyā vītisañcarantenapi (bj); rathiyāya vithiṁ sañcarantepi (sya-all); rathiyā vīthi sañcarantepi (pts1ed) "
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.  
Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.
Idaṁ kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.  
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṁ sandiṭṭhikaṁ sāmaññaphalaṁ uttaritaraṁ vā paṇītataraṁ vā natthī”ti.  
And, great king, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.”
“Taggha tvaṁ, mahārāja, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā voropesi.  
“Indeed, great king, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty.
Yato ca kho tvaṁ, mahārāja, 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.
Vuddhihesā, mahārāja, 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.”
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.  
“Please, great king, go at your convenience.”

ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena khāṇumataṁ nāma magadhānaṁ brāhmaṇagāmo tadavasari.  
At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Magadhan brahmins named Khāṇumata.
Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti.  
Now at that time Kūṭadanta had prepared a great sacrifice.
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ.  
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṁ.  
“The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.
Icchāmi cāhaṁ mahāyaññaṁ yajituṁ.  
but I wish to perform a great sacrifice.
“kūṭadantassa brāhmaṇassa mahāyaññaṁ anubhavissāmā”ti.  
thinking to participate in Kūṭadanta’s sacrifice.
Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.  
You are well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
Yampi bhavaṁ kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.  
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
Bhavañhi kūṭadanto aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo pahūtajātarūparajato …pe…  
You’re rich, affluent, and wealthy, with lots of property and assets, and lots of money and grain …
Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe…  
You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …
Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto.  
You’re old, elderly and senior, advanced in years, and have reached the final stage of life.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.  
He is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.  
For this reason it’s not appropriate for the ascetic Gotama to come to see me;
Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…  
When he went forth he abandoned a large family circle. …
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…  
He went forth from a rich, affluent, and wealthy family. …
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…  
He has the thirty-two marks of a great man. …
4. Mahāvijitarājayaññakathā  
4. The Story of King Mahāvijita’s Sacrifice
Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi.  
Then Kūṭadanta together with a large group of brahmins went to see the Buddha and exchanged greetings with him.
Icchāmi cāhaṁ mahāyaññaṁ yajituṁ.  
but I wish to perform a great sacrifice.
“bhūtapubbaṁ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro.  
“Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
Then as King Mahāvijita was in private retreat this thought came to his mind:
‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’
Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca:  
Then he summoned the brahmin high priest and said to him:
“adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.  
“I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.”
Icchāmahaṁ, brāhmaṇa, mahāyaññaṁ yajituṁ.  
Brahmin, I wish to perform a great sacrifice.
Evaṁ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṁ mahāvijitaṁ etadavoca:  
When he had spoken, the brahmin high priest said to him:
mahā ca rañño rāsiko bhavissati.  
The king’s revenues will be great.
‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṁsu kasigorakkhe, tesaṁ rājā mahāvijito bījabhattaṁ anuppadāsi.  
The king agreed with the high priest’s advice and followed his recommendation.
Ye ca rañño janapade ussahiṁsu vāṇijjāya, tesaṁ rājā mahāvijito pābhataṁ anuppadāsi.  
dn5
Ye ca rañño janapade ussahiṁsu rājaporise, tesaṁ rājā mahāvijito bhattavetanaṁ pakappesi.  
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Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhiṁsu, mahā ca rañño rāsiko ahosi.  
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Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca:  
Then the king summoned the brahmin high priest and said to him:
‘samūhato kho me bhoto dassukhīlo, bhoto saṁvidhānaṁ āgamma mahā ca me rāsiko.  
‘I have eradicated the outlaw threat. And relying on your plan my revenue is now great.
Icchāmahaṁ brāhmaṇa mahāyaññaṁ yajituṁ.  
Brahmin, I wish to perform a great sacrifice.
Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṁ rājā āmantayataṁ:  
‘In that case, let the king announce this throughout the realm to the aristocrat vassals; to the ministers and counselors; to the well-to-do brahmins; and to the well-off householders, both of town and country:
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
“I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness.”
‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:  
The king agreed with the high priest’s advice and followed his recommendation.
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
And all of the people who were thus informed responded by saying:
‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti.  
‘May the king perform a sacrifice! It is time for a sacrifice, great king.’
Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:  
dn5
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ. Anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
dn5
‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti.  
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Rājā mahāvijito aṭṭhahaṅgehi samannāgato— 
King Mahāvijita possessed eight factors.
ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;  
He was well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro;  
He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato.  
These are the eight factors that King Mahāvijita possessed.
ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;  
He was well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;  
He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.  
Next, before the sacrifice, the brahmin high priest taught the three modes to the king.
Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhukāmassa kocideva vippaṭisāro:  
‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: yiṭṭhukāmassa → yajamānassa (sya-all); yiṭṭhakāmassa (mr)
‘“mahā vata me bhogakkhandho vigacchissatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo.  
“I shall lose a great fortune,” or
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vippaṭisāro:  
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“mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo.  
“I am losing a great fortune,” or
Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhassa kocideva vippaṭisāro:  
dn5
“mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti.  
“I have lost a great fortune.” But the king should not harbor such regrets.’
Imā kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.  
These are the three modes that the brahmin high priest taught to the king before the sacrifice.
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.  
Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects:
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.  
These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice.
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi  
Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects:
siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:  
‘Now, while the king is performing the great sacrifice, someone might say,
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca;  
“King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country.
atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.  
That’s the kind of great sacrifice that this king performs.”
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:  
While the king is performing the great sacrifice, someone might say,
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.  
“King Mahāvijita performs a great sacrifice, but he did not announce it to the ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country. That’s the kind of great sacrifice that this king performs.”
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:  
While the king is performing the great sacrifice, someone might say
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.  
that he does not possess the eight factors.
Bhavaṁ kho pana rājā ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.  
dn5
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:  
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‘rājā kho mahāvijito mahāyaññaṁ yajati no ca kho abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…  
dn5
no ca kho aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro …pe…  
dn5
no ca kho paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.  
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Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:  
While the king is performing the great sacrifice, someone might say
‘rājā kho mahāvijito mahāyaññaṁ yajati.  
that the high priest does not possess the four factors.
No ca khvassa purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;  
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atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.  
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Bhoto kho pana rañño purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.  
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Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:  
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‘rājā kho mahāvijito mahāyaññaṁ yajati.  
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No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe…  
dn5
no ca khvassa purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.  
dn5
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahi ākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi.  
These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice.
Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṁ sāpateyyaṁ ādāya rājānaṁ mahāvijitaṁ upasaṅkamitvā evamāhaṁsu:  
Then the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders of both town and country came to the king bringing abundant wealth and said,
Rājā kho mahāvijito mahāyaññaṁ yajati, handassa mayaṁ anuyāgino homā’ti.  
King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’
Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.  
The well-to-do brahmins of town and country set up gifts to the west of the sacrificial pit.
Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato;  
And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest,
Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ:  
When he said this, those brahmins made an uproar,
‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti.  
the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him.
“Abhijānāmahaṁ, brāhmaṇa, evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā, ahaṁ tena samayena purohito brāhmaṇo ahosiṁ tassa yaññassa yājetā”ti.  
“I do recall that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.”
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” appaṭṭhataro → appatthataro (sya-all, km) | tividhāya yaññasampadāya → tividhayaññasampadāya (mr) "
“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.  
“There is, brahmin.”
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But what is it?”
ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.  
this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.”
“Ko nu kho, bho gotama, hetu ko paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti?  
“What is the cause, Master Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?”
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti.  
This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.  
“There is, brahmin.”
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But what is it?”
“Yo kho, brāhmaṇa, cātuddisaṁ saṅghaṁ uddissa vihāraṁ karoti, ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.  
“When someone gives a dwelling specially for the Saṅgha of the four quarters.”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.  
dn5
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
dn5
ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.  
dn5
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.  
dn5
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
dn5
Ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.  
dn5
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.  
“There is, brahmin.
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?  
dn5
Ayaṁ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…  
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …
Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe…  
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …
ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…  
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial.
Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca.  
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial.

Idha, kevaṭṭa, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  
It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānaṁ gacchantaṁ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karontaṁ seyyathāpi udake; udakepi abhijjamāne gacchantaṁ seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamantaṁ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasantaṁ parimajjantaṁ yāva brahmalokāpi kāyena vasaṁ vattentaṁ.  
Then someone with faith and confidence sees that mendicant performing those superhuman feats.
‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā.  
‘Oh, how incredible, how amazing! The ascetic has such psychic power and might!
‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā.  
‘Oh, how incredible, how amazing! The ascetic has such psychic power and might!
‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
‘Where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’
Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca:  
Then he approached the gods of the Four Great Kings and said,
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
‘Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’
Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ:  
When he said this, those gods said to him,
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.  
dn11 vāyodhātū”ti → vāyodhātu (pts1ed) evamuparipi
Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca.  
But the Four Great Kings are our superiors.
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.  
dn11
Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca:  
Then he approached the Four Great Kings and asked the same question.
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
dn11
Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ:  
But they also said to him,
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu, āpodhātu tejodhātu vāyodhātū”ti.  
dn11
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.  
dn11
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
dn11
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.  
dn11
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.  
dn11
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
dn11
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.  
dn11
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.  
dn11
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
dn11
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.  
dn11
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.  
dn11
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
‘Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.  
dn11
Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ amhehi abhikkantataro ca paṇītataro ca.  
But there is Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior.
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.  
dn11
‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti?  
‘But reverends, where is that Brahmā now?’
Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.  
Not long afterwards, the Great Brahmā appeared.
Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṁ mahābrahmānaṁ etadavoca:  
Then that mendicant approached the Great Brahmā and said to him,
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
‘Reverend, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’
Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca:  
The Great Brahmā said to him,
‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.  
‘I am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’
Dutiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca:  
For a second time, that mendicant said to the Great Brahmā,
“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti.  
Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?  
where these four primary elements cease without anything left over.’
Dutiyampi kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ etadavoca:  
For a second time, the Great Brahmā said to him,
‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.  
‘I am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’
Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca:  
For a third time, that mendicant said to the Great Brahmā,
“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti.  
Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?  
where these four primary elements cease without anything left over.’
Atha kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca:  
Then the Great Brahmā took that mendicant by the arm, led him off to one side, and said to him,
Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti.  
But I too do not know where these four primary elements cease with nothing left over.
‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
‘Sir, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’
‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
“Sir, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?”

Mahāpadānasutta  
The Great Discourse on Traces Left Behind
“acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā.  
“It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might!
‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā.  
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Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.  
Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti: ‘attamanā, devi, hohi; mahesakkho te putto uppanno’ti.  
It’s normal that, when the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four gods receive him and place him before his mother, saying: ‘Rejoice, O Queen! An illustrious son is born to you.’
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.  
Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
3. Dvattiṁsamahāpurisalakkhaṇā  
3. The Thirty-Two Marks of a Great Man
‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno.  
‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family!
Ayañhi, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.  
For the prince has the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.
Katamehi cāyaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.  
And what are the marks which he possesses?
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado. Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṁ pāyaṁ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
He has well-planted feet.
Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail. Imassa, deva → imassa hi deva (?)
Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
Between his eyebrows there grows a tuft, soft and white like cotton-wool.
Ayañhi, deva, kumāro uṇhīsasīso. Yaṁ pāyaṁ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
The crown of his head is like a turban.
Imehi kho ayaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.  
These are the thirty-two marks of a great man that the prince has. A great man who possesses these has only two possible destinies, no other.
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ.  
Along the way he saw a large crowd gathered making a bier out of garments of different colors.
‘kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī’ti?  
‘My dear charioteer, why is that crowd making a bier?’
‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ.  
And the charioteer told the king about seeing the dead man and the prince’s reaction.
“kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī”ti?  
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10. Mahājanakāyaanupabbajjā  
10. A Great Crowd Goes Forth
Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni:  
A large crowd of 84,000 people in the capital of Bandhumatī heard
Atha kho, so bhikkhave, mahājanakāyo caturāsītipāṇasahassāni kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṁ bodhisattaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.  
Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness. mahājanakāyo → mahājanakāyā (sya-all, km)
Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi:  
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, thought,
Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi.  
Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī.
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:  
He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and said, nihantvā → nidahanto (sya-all, km)
Evaṁ vutte, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ etadavoca:  
When he said this, the Buddha Vipassī said to him, Evaṁ vutte → atha kho (bj, mr)
Dutiyampi kho, bhikkhave, so mahābrahmā …pe…  
For a second time,
tatiyampi kho, bhikkhave, so mahābrahmā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:  
and a third time that Great Brahmā begged the Buddha to teach.
Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. suviññāpaye duviññāpaye → duviññāpaye bhabbe abhabbe (sya-all, km) | appekacce na paralokavajjabhayadassāvine viharante → ayaṁ pāṭho sya-all, km potthakesu natthi
Evameva kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
In the same way, the Buddha Vipassī saw sentient beings with little dust in their eyes, and some with much dust in their eyes.
Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ gāthāhi ajjhabhāsi:  
Then that Great Brahmā, knowing what the Buddha Vipassī was thinking, addressed him in verse:
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ gāthāya ajjhabhāsi:  
Then the Buddha Vipassī addressed that Great Brahmā in verse:
Atha kho so, bhikkhave, mahābrahmā: ‘katāvakāso khomhi vipassinā bhagavatā arahatā sammāsambuddhena dhammadesanāyā’ti vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.  
Then the Great Brahmā, knowing that his request for the Buddha Vipassī to teach the Dhamma had been granted, bowed and respectfully circled him, keeping him on his right, before vanishing right there.
14. Mahājanakāyapabbajjā  
14. The Going Forth of the Large Crowd
Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni:  
A large crowd of 84,000 people in the capital of Bandhumatī heard
Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.  
Then those 84,000 people left Bandhumatī for the deer park named Sanctuary, where they approached the Buddha Vipassī, bowed and sat down to one side.
Tena kho pana, bhikkhave, samayena bandhumatiyā rājadhāniyā mahābhikkhusaṅgho paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ.  
Now at that time a large Saṅgha of 6,800,000 mendicants were residing at Bandhumatī.
‘mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, yannūnāhaṁ bhikkhū anujāneyyaṁ:  
‘The Saṅgha residing at Bandhumatī now is large. What if I was to urge them:
Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi.  
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī.
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:  
He arranged his robe over one shoulder, raised his joined palms toward the Buddha Vipassī, and said,
Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, anujānātu, bhante, bhagavā bhikkhū:  
The Saṅgha residing at Bandhumatī now is large. Please urge them to wander, as you thought.
Idamavoca, bhikkhave, so mahābrahmā.  
That’s what that Great Brahmā said.
“mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ.  
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Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.  
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Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:  
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Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ.  
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Idamavoca, bhikkhave, so mahābrahmā.  
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Mahāpadānasuttaṁ niṭṭhitaṁ paṭhamaṁ. " 

Mahāparinibbānasutta  
The Great Discourse on the Buddha’s Extinguishment
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”ti.  
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!” ucchecchāmi → ucchejjāmi (sya-all, km, pts1ed); ucchijjāmi (mr) | anayabyasanaṁ āpādessāmī”ti → āpādessāmi vajjīti (bj); āpādessāmi vajjinti (sya-all, km)
Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi:  
And then King Ajātasattu addressed Vassakāra the brahmin minister of Magadha,
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”’ti.  
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’
“Evaṁ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi.  
“Yes, sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:  
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti.  
‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”
Kinti te, ānanda, sutaṁ, ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti?  
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?” garuṁ karonti → garukaronti (bj, sya-all, km, pts1ed)
“Sutaṁ metaṁ, bhante: ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti.  
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
Atha kho bhagavā vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi:  
Then the Buddha said to Vassakāra,
Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:  
When the Buddha had spoken, Vassakāra said to him,
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.  
Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.
Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ āmantesi:  
Soon after he had left, the Buddha said to Ānanda,
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.  
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.  
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena ambalaṭṭhikā tadavasari.  
Then the Buddha together with a large Saṅgha of mendicants arrived at Ambalaṭṭhikā,
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.  
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.  
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari,  
Then the Buddha together with a large Saṅgha of mendicants arrived at Nāḷandā,
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.  
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.  
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari.  
Then the Buddha together with a large Saṅgha of mendicants arrived at Pāṭali Village.
Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati.  
Firstly, an unethical person loses substantial wealth on account of negligence.
Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati.  
Firstly, an ethical person gains substantial wealth on account of diligence.
Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.  
Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.  
“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.”
evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.  

Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu,  
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu, ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ:  
When the greetings and polite conversation were over, they stood to one side and said,
Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ:  
Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying,
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.  
Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat on the seat spread out.
Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.  
Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.
Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu.  
When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.
Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:  
The Buddha expressed his appreciation with these verses:
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.  
When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left.
Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti:  
Sunidha and Vassakāra followed behind the Buddha, thinking,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena koṭigāmo tadavasari.  
Then the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi,
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.  
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.  
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nātikā tadavasari.  
Then the Buddha together with a large Saṅgha of mendicants arrived in the land of the Ñātikas,
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.  
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.  
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena vesālī tadavasari.  
Then the Buddha together with a large Saṅgha of mendicants arrived at Vesālī,
“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī”ti.  
“Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.” evamahaṁ taṁ → evaṁ mahantaṁ (bj, pts1ed); evaṁpi mahantaṁ (sya-all, km)
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.  
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.  
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena veḷuvagāmako tadavasari.  
Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva,
Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto.  
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.  
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. salomahaṁso → lomahaṁso (sya-all, km); lomahaṁsano (pts1ed) | devadundubhiyo → devadundabhiyo (sya-all); devadudrabhiyo (mr)
16. Mahābhūmicālahetu  
16. The Causes of Earthquakes
“acchariyaṁ vata bho, abbhutaṁ vata bho, mahā vatāyaṁ bhūmicālo;  
“How incredible, how amazing! That was a really big earthquake!
sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.  
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?  
What’s the cause, what’s the reason for a great earthquake?”
Mahā vatāyaṁ, bhante, bhūmicālo;  
That was a really big earthquake!
sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.  
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?  
What’s the cause, what’s the reason for a great earthquake?”
“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.  
“Ānanda, there are these eight causes and reasons for a great earthquake.
Ayaṁ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṁ vāte patiṭṭhitaṁ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṁ mahāvātā vāyanti. Mahāvātā vāyantā udakaṁ kampenti. Udakaṁ kampitaṁ pathaviṁ kampeti.  
This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the first cause and reason for a great earthquake.
Puna caparaṁ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti.  
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Ayaṁ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the second cause and reason for a great earthquake.
Ayaṁ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the third cause and reason for a great earthquake.
Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.  
This is the fourth cause and reason for a great earthquake.
Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the fifth cause and reason for a great earthquake.
Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.  
This is the sixth cause and reason for a great earthquake.
Ayaṁ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the seventh cause and reason for a great earthquake.
Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the eighth cause and reason for a great earthquake.
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.  
These are the eight causes and reasons for a great earthquake.
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.  
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the gods of the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
cātumahārājikaparisaṁ …  
the gods of the Four Great Kings …
Āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā”ti.  
Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:  
So the Buddha went with Ānanda to the hall with the peaked roof, and said to him,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhaṇḍagāmo tadavasari.  
Then the Buddha together with a large Saṅgha of mendicants arrived at Wares Village,
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.  
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.  
When wisdom is imbued with immersion it’s very fruitful and beneficial.
22. Catumahāpadesakathā  
22. The Four Great References
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhoganagaraṁ tadavasari.  
Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoga City,
“cattārome, bhikkhave, mahāpadese desessāmi,  
“Mendicants, I will teach you the four great references.
Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha.  
You should remember it. This is the first great reference.
Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha.  
You should remember it. This is the second great reference.
Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha.  
You should remember it. This is the third great reference.
Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha.  
You should remember it. This is the fourth great reference.
Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.  
These are the four great references.”
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.  
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.  
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari.  
Then the Buddha together with a large Saṅgha of mendicants arrived at Pāvā,
“Gacchāmahaṁ kusināraṁ nagaran”ti.  
“I’ll go to the citadel of Kusinārā.”
“acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā.  
“Oh, how incredible, how amazing! The Realized One has such psychic power and might!
“acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā.  
“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might!
Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami.  
Then a large crowd came from Ātumā to the place where that happened.
Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ:  
Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them,
‘kiṁ nu kho eso, āvuso, mahājanakāyo sannipatito’ti?  
‘Why, friend, has this crowd gathered?’
Ettheso mahājanakāyo sannipatito.  
Then this crowd gathered here.
“esāhaṁ, bhante, yo me āḷāre kālāme pasādo taṁ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi.  
“Any confidence I had in Āḷāra Kālāma I sweep away as in a strong wind, or float away as down a swift stream. sīghasotāya → siṅghasotāya (mr)
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami.  
Then the Buddha together with a large Saṅgha of mendicants went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove,
Upāgami ambavanaṁ mahesi.  
the great seer went to the mango grove.
dveme piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.  
There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. samasamaphalā → samaphalā (bj); samā samaphalā (mr) | samavipākā → samasamavipākā (sya-all, km, pts1ed)
Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.  
These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkami. upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:  
And that’s where they went. Then the Buddha addressed Ānanda,
Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo.  
For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.
Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṁ labhāma pacchime kāle tathāgataṁ dassanāyā’”ti.  
And this illustrious mendicant is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”
Cātumahāpathe rañño cakkavattissa thūpaṁ karonti.  
They build a monument for the wheel-turning monarch at the crossroads. Cātumahāpathe → cātummahāpathe (bj, sya-all, km, pts1ed)
Cātumahāpathe tathāgatassa thūpo kātabbo.  
A monument for the Realized One is to be built at the crossroads.
Jānāti ‘ayaṁ kālo tathāgataṁ dassanāya upasaṅkamituṁ bhikkhūnaṁ, ayaṁ kālo bhikkhunīnaṁ, ayaṁ kālo upāsakānaṁ, ayaṁ kālo upāsikānaṁ, ayaṁ kālo rañño rājamahāmattānaṁ titthiyānaṁ titthiyasāvakānan’ti.  
He knows the time for monks, nuns, laymen, laywomen, king’s ministers, monastics of other religions and their disciples to visit the Realized One.
32. Mahāsudassanasuttadesanā  
32. Teaching the Discourse on Mahāsudassana
Santi, bhante, aññāni mahānagarāni, seyyathidaṁ— 
There are other great cities such as
Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā.  
There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha.
Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi.  
His capital was this Kusinārā, which at the time was named Kusāvatī.
“sutaṁ kho pana metaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
“I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
“Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  

Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṁsanako salomahaṁso. Devadundubhiyo ca phaliṁsu.  
When the Buddha became fully extinguished, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
tadāsi lomahaṁsanaṁ;  
Then they had goosebumps!
Cātumahāpathe rañño cakkavattissa thūpaṁ karonti.  
They build a monument for the wheel-turning monarch at the crossroads.
Cātumahāpathe tathāgatassa thūpo kātabbo.  
A monument for the Realized One is to be built at the crossroads.
38. Mahākassapattheravatthu  
38. Mahākassapa’s Arrival
Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.  
Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.
Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.  
Then he left the road and sat at the root of a tree.
Addasā kho āyasmā mahākassapo taṁ ājīvakaṁ dūratova āgacchantaṁ, disvā taṁ ājīvakaṁ etadavoca:  
Mahākassapa saw him coming off in the distance and said to him,
“alaṁ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṁ tena mahāsamaṇena. Upaddutā ca homa:  
“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are oppressed:
Atha kho āyasmā mahākassapo bhikkhū āmantesi:  
Then Venerable Mahākassapa addressed the mendicants,
‘ayaṁ āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.  
Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.
Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti.  
The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.”
Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandi.  
Then Venerable Mahākassapa arrived at the Mallian shrine named Coronation at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head at the Buddha’s feet.
Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.  
And when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into flames all by itself.
“bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.  
“The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.  
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“bhagavā amhākaṁ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.  
“The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.  
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.  
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.  
“The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.  
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“imaṁ me bhonto tumbaṁ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti.  
“Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.”
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.  
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṁ thūpañca mahañca akāsi.  
Then King Ajātasattu of Magadha,
Vesālikāpi licchavī vesāliyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.  
the Licchavis of Vesālī,
Kapilavatthuvāsīpi sakyā kapilavatthusmiṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.  
the Sakyans of Kapilavatthu,
Allakappakāpi bulayo allakappe bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.  
the Bulis of Allakappa,
Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.  
the Koḷiyans of Rāmagāma,
Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṁ thūpañca mahañca akāsi.  
the brahmin of Veṭhadīpa,
Pāveyyakāpi mallā pāvāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.  
the Mallas of Pāvā,
Kosinārakāpi mallā kusinārāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.  
the Mallas of Kusinārā,
Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi.  
the brahmin Doṇa,
Pippalivaniyāpi moriyā pippalivane aṅgārānaṁ thūpañca mahañca akaṁsu.  
and the Moriyas of Pippalivana built monuments for them and conducted memorial services.
Sattadoṇaṁ jambudīpe mahenti;  
Seven were worshipped throughout India.
Rāmagāme nāgarājā maheti.  
was worshipped in Rāmagāma by a dragon king.
Ekā pana gandhārapure mahīyati;  
and one is worshipped in the city of Gandhāra;
Ekaṁ pana nāgarājā maheti.  
and one is worshipped by a dragon king.
Āyāgaseṭṭhehi mahī alaṅkatā;  
is adorned with the best of offerings.
Mahāparinibbānasuttaṁ niṭṭhitaṁ tatiyaṁ. " 

Mahāsudassanasutta  
King Mahāsudassana
Santi, bhante, aññāni mahānagarāni.  
There are other great cities such as
Ettha bahū khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī”ti.  
There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized One’s corpse.”
Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi khattiyo muddhāvasitto cāturanto vijitāvī janapadatthāvariyappatto.  
Once upon a time there was a king named Mahāsudassana whose dominion extended to all four sides, and who achieved stability in the country.
Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi.  
His capital was this Kusinārā, which at the time was named Kusāvatī.
Rājā, ānanda, mahāsudassano sattahi ratanehi samannāgato ahosi catūhi ca iddhīhi.  
King Mahāsudassana possessed seven treasures and four blessings.
Idhānanda, rañño mahāsudassanassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa  
On a fifteenth day sabbath, King Mahāsudassana had bathed his head and gone upstairs in the royal longhouse to observe the sabbath.
Disvā rañño mahāsudassanassa etadahosi:  
Seeing this, the king thought,
Atha kho, ānanda, rājā mahāsudassano uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā vāmena hatthena suvaṇṇabhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkiri:  
Then King Mahāsudassana, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying:
Atha kho taṁ, ānanda, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā mahāsudassano saddhiṁ caturaṅginiyā senāya, yasmiṁ kho panānanda, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya.  
Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. pavatti → pavattati (sya-all, km, mr) | anvadeva → anudeva (sya-all, km)
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu:  
And any opposing rulers of the eastern quarter came to him and said,
‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti.  
‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā mahāsudassano evamāha:  
The king said,
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṁ.  
And so the opposing rulers of the eastern quarter became his vassals.
pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavatti, anvadeva rājā mahāsudassano saddhiṁ caturaṅginiyā senāya.  
Having plunged into the western ocean and emerged again, it rolled towards the north, followed by the king together with his army of four divisions.
Yasmiṁ kho panānanda, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya.  
In whatever place the wheel-treasure stood still, there the king came to stay together with his army.
Ye kho panānanda, uttarāya disāya paṭirājāno, te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu:  
And any opposing rulers of the northern quarter came to him and said,
‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti.  
‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā mahāsudassano evamāha:  
The king said,
Ye kho panānanda, uttarāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṁ.  
And so the opposing rulers of the northern quarter became his vassals.
Atha kho taṁ, ānanda, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā kusāvatiṁ rājadhāniṁ paccāgantvā rañño mahāsudassanassa antepuradvāre atthakaraṇapamukhe akkhāhataṁ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṁ upasobhayamānaṁ.  
And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital. There it stood still by the gate to the royal compound at the High Court as if fixed to an axle, illuminating the royal compound.
Rañño, ānanda, mahāsudassanassa evarūpaṁ cakkaratanaṁ pāturahosi.  
Such is the wheel-treasure that appeared to King Mahāsudassana.
Puna caparaṁ, ānanda, rañño mahāsudassanassa hatthiratanaṁ pāturahosi  
Next, the elephant-treasure appeared to King Mahāsudassana.
Taṁ disvā rañño mahāsudassanassa cittaṁ pasīdi:  
Seeing him, the king was impressed,
Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva hatthiratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anuyāyitvā kusāvatiṁ rājadhāniṁ paccāgantvā pātarāsamakāsi.  
Once it so happened that King Mahāsudassana, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast.
Rañño, ānanda, mahāsudassanassa evarūpaṁ hatthiratanaṁ pāturahosi.  
Such is the elephant-treasure that appeared to King Mahāsudassana.
Puna caparaṁ, ānanda, rañño mahāsudassanassa assaratanaṁ pāturahosi  
Next, the horse-treasure appeared to King Mahāsudassana.
Taṁ disvā rañño mahāsudassanassa cittaṁ pasīdi:  
Seeing him, the king was impressed,
Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva assaratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anuyāyitvā kusāvatiṁ rājadhāniṁ paccāgantvā pātarāsamakāsi.  
Once it so happened that King Mahāsudassana, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast.
Rañño, ānanda, mahāsudassanassa evarūpaṁ assaratanaṁ pāturahosi.  
Such is the horse-treasure that appeared to King Mahāsudassana.
Puna caparaṁ, ānanda, rañño mahāsudassanassa maṇiratanaṁ pāturahosi.  
Next, the jewel-treasure appeared to King Mahāsudassana.
Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva maṇiratanaṁ vīmaṁsamāno caturaṅginiṁ senaṁ sannayhitvā maṇiṁ dhajaggaṁ āropetvā rattandhakāratimisāya pāyāsi.  
Once it so happened that King Mahāsudassana, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night.
Rañño, ānanda, mahāsudassanassa evarūpaṁ maṇiratanaṁ pāturahosi.  
Such is the jewel-treasure that appeared to King Mahāsudassana.
Puna caparaṁ, ānanda, rañño mahāsudassanassa itthiratanaṁ pāturahosi  
Next, the woman-treasure appeared to King Mahāsudassana.
Taṁ kho panānanda, itthiratanaṁ rañño mahāsudassanassa pubbuṭṭhāyinī ahosi pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī.  
She got up before the king and went to bed after him, and was obliging, behaving nicely and speaking politely.
Taṁ kho panānanda, itthiratanaṁ rājānaṁ mahāsudassanaṁ manasāpi no aticari, kuto pana kāyena.  
The woman-treasure did not betray the wheel-turning monarch even in thought, still less in deed. aticari → aticārī (bj, sya-all, km, pts1ed); aticarī (mr)
Rañño, ānanda, mahāsudassanassa evarūpaṁ itthiratanaṁ pāturahosi.  
Such is the woman-treasure that appeared to King Mahāsudassana.
Puna caparaṁ, ānanda, rañño mahāsudassanassa gahapatiratanaṁ pāturahosi.  
Next, the householder-treasure appeared to King Mahāsudassana.
So rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāha:  
He approached the king and said,
Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva gahapatiratanaṁ vīmaṁsamāno nāvaṁ abhiruhitvā majjhe gaṅgāya nadiyā sotaṁ ogāhitvā gahapatiratanaṁ etadavoca:  
Once it so happened that the wheel-turning monarch, testing that same householder-treasure, boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-treasure,
‘Tena hi, mahārāja, ekaṁ tīraṁ nāvā upetū’ti.  
‘Well then, great king, draw the boat up to one shore.’
Atha kho taṁ, ānanda, gahapatiratanaṁ ubhohi hatthehi udakaṁ omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ mahāsudassanaṁ etadavoca:  
Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold coin and bullion, and said to the king,
‘alamettāvatā, mahārāja, katamettāvatā, mahārāja, pūjitamettāvatā, mahārājā’ti?  
‘Is this sufficient, great king? Has enough been done, great king, enough offered?’
Rājā mahāsudassano evamāha:  
The king said,
Rañño, ānanda, mahāsudassanassa evarūpaṁ gahapatiratanaṁ pāturahosi.  
Such is the householder-treasure that appeared to King Mahāsudassana.
Puna caparaṁ, ānanda, rañño mahāsudassanassa pariṇāyakaratanaṁ pāturahosi  
Next, the counselor-treasure appeared to King Mahāsudassana.
paṇḍito viyatto medhāvī paṭibalo rājānaṁ mahāsudassanaṁ upayāpetabbaṁ upayāpetuṁ, apayāpetabbaṁ apayāpetuṁ, ṭhapetabbaṁ ṭhapetuṁ.  
He was astute, competent, intelligent, and capable of getting the king to appoint who should be appointed, dismiss who should be dismissed, and retain who should be retained.
So rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāha:  
He approached the king and said,
Rañño, ānanda, mahāsudassanassa evarūpaṁ pariṇāyakaratanaṁ pāturahosi.  
Such is the counselor-treasure that appeared to King Mahāsudassana.
Rājā, ānanda, mahāsudassano imehi sattahi ratanehi samannāgato ahosi.  
These are the seven treasures possessed by King Mahāsudassana.
Rājā, ānanda, mahāsudassano catūhi iddhīhi samannāgato ahosi.  
King Mahāsudassana possessed four blessings.
Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi.  
He was attractive, good-looking, lovely, of surpassing beauty, more so than other people.
Rājā, ānanda, mahāsudassano imāya paṭhamāya iddhiyā samannāgato ahosi.  
This is the first blessing.
Puna caparaṁ, ānanda, rājā mahāsudassano dīghāyuko ahosi ciraṭṭhitiko ativiya aññehi manussehi.  
Furthermore, he was long-lived, more so than other people.
Rājā, ānanda, mahāsudassano imāya dutiyāya iddhiyā samannāgato ahosi.  
This is the second blessing.
Puna caparaṁ, ānanda, rājā mahāsudassano appābādho ahosi appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi.  
Furthermore, he was rarely ill or unwell, and his stomach digested well, being neither too hot nor too cold, more so than other people.
Rājā, ānanda, mahāsudassano imāya tatiyāya iddhiyā samannāgato ahosi.  
This is the third blessing.
Puna caparaṁ, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṁ piyo ahosi manāpo.  
Furthermore, he was as dear and beloved to the brahmins and householders
evameva kho, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṁ piyo ahosi manāpo.  
dn17
Raññopi, ānanda, mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṁ manāpā.  
And the brahmins and householders were as dear to the king
evameva kho, ānanda, raññopi mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṁ manāpā.  
dn17
Bhūtapubbaṁ, ānanda, rājā mahāsudassano caturaṅginiyā senāya uyyānabhūmiṁ niyyāsi.  
Once it so happened that King Mahāsudassana went with his army of four divisions to visit a park.
Atha kho, ānanda, brāhmaṇagahapatikā rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu:  
Then the brahmins and householders went up to him and said,
Rājāpi, ānanda, mahāsudassano sārathiṁ āmantesi:  
And the king addressed his charioteer,
Rājā, ānanda, mahāsudassano imāya catutthiyā iddhiyā samannāgato ahosi.  
This is the fourth blessing. catutthiyā → catutthāya (sya-all, km, pts1ed)
Rājā, ānanda, mahāsudassano imāhi catūhi iddhīhi samannāgato ahosi.  
These are the four blessings possessed by King Mahāsudassana.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:  
Then King Mahāsudassana thought,
Māpesi kho, ānanda, rājā mahāsudassano tāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo.  
So that’s what he did.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:  
Then King Mahāsudassana thought,
Ropāpesi kho, ānanda, rājā mahāsudassano tāsu pokkharaṇīsu evarūpaṁ mālaṁ uppalaṁ padumaṁ kumudaṁ puṇḍarīkaṁ sabbotukaṁ sabbajanassa anāvaṭaṁ.  
So that’s what he did.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:  
Then King Mahāsudassana thought,
Ṭhapesi kho, ānanda, rājā mahāsudassano tāsaṁ pokkharaṇīnaṁ tīre nhāpake purise, ye āgatāgataṁ janaṁ nhāpesuṁ.  
So that’s what he did.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:  
Then King Mahāsudassana thought,
Paṭṭhapesi kho, ānanda, rājā mahāsudassano tāsaṁ pokkharaṇīnaṁ tīre evarūpaṁ dānaṁ— 
So that’s what he did.
Atha kho, ānanda, brāhmaṇagahapatikā pahūtaṁ sāpateyyaṁ ādāya rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu:  
Then the brahmins and householders came to the king bringing abundant wealth and said,
Yannūna mayaṁ rañño mahāsudassanassa nivesanaṁ māpeyyāmā’ti.  
Why don’t we build a home for King Mahāsudassana?’
Te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu:  
They went up to the king and said,
Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena.  
King Mahāsudassana consented with silence.
Atha kho, ānanda, sakko devānamindo rañño mahāsudassanassa cetasā cetoparivitakkamaññāya vissakammaṁ devaputtaṁ āmantesi:  
And then Sakka, lord of gods, knowing what the king was thinking, addressed the god Vissakamma, vissakammaṁ → visukammaṁ (mr)
‘ehi tvaṁ, samma vissakamma, rañño mahāsudassanassa nivesanaṁ māpehi dhammaṁ nāma pāsādan’ti.  
‘Come, dear Vissakamma, build a palace named Principle as a home for King Mahāsudassana.’
‘Evaṁ, bhaddantavā’ti kho, ānanda, vissakammo devaputto sakkassa devānamindassa paṭissutvā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito rañño mahāsudassanassa purato pāturahosi.  
‘Yes, lord,’ replied Vissakamma. Then, as easily as a strong person would extend or contract their arm, he vanished from the gods of the Thirty-Three and appeared in front of King Mahāsudassana.
Atha kho, ānanda, vissakammo devaputto rājānaṁ mahāsudassanaṁ etadavoca:  
Vissakamma said to the king,
Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena.  
King Mahāsudassana consented with silence.
Māpesi kho, ānanda, vissakammo devaputto rañño mahāsudassanassa nivesanaṁ dhammaṁ nāma pāsādaṁ.  
And so that’s what Vissakamma did.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:  
Then King Mahāsudassana thought,
‘yannūnāhaṁ mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṁ tālavanaṁ māpeyyaṁ, yattha divāvihāraṁ nisīdissāmī’ti.  
‘Why don’t I build a grove of golden palm trees at the door to the great foyer, where I can sit for the day?’
Māpesi kho, ānanda, rājā mahāsudassano mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṁ tālavanaṁ, yattha divāvihāraṁ nisīdi.  
So that’s what he did.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:  
Then King Mahāsudassana thought,
Māpesi kho, ānanda, rājā mahāsudassano dhammassa pāsādassa purato dhammaṁ nāma pokkharaṇiṁ.  
So that’s what he did.
Niṭṭhite kho panānanda, dhamme pāsāde niṭṭhitāya dhammāya ca pokkharaṇiyā rājā mahāsudassano ‘ye tena samayena samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā’, te sabbakāmehi santappetvā dhammaṁ pāsādaṁ abhiruhi.  
When the palace and its lotus pond were finished, King Mahāsudassana served those who were deemed true ascetics and brahmins with all they desired. Then he ascended the Palace of Principle. pokkharaṇiyā rājā mahāsudassano ‘ye → ye kho panānanda (sya-all, km, pts1ed, mr)
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:  
Then King Mahāsudassana thought,
‘kissa nu kho me idaṁ kammassa phalaṁ kissa kammassa vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo’ti?  
‘Of what deed of mine is this the fruit and result, that I am now so mighty and powerful?’
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:  
Then King Mahāsudassana thought,
‘tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ tiṇṇaṁ kammānaṁ vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo, seyyathidaṁ— 
‘It is the fruit and result of three kinds of deeds:
Atha kho, ānanda, rājā mahāsudassano yena mahāviyūhaṁ kūṭāgāraṁ tenupasaṅkami; upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre ṭhito udānaṁ udānesi:  
Then he went to the great foyer, stood at the door, and expressed this heartfelt sentiment:
Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṁ kūṭāgāraṁ pavisitvā sovaṇṇamaye pallaṅke nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsi.  
Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Atha kho, ānanda, rājā mahāsudassano mahāviyūhā kūṭāgārā nikkhamitvā sovaṇṇamayaṁ kūṭāgāraṁ pavisitvā rūpiyamaye pallaṅke nisinno  
Then King Mahāsudassana left the great foyer and entered the golden chamber, where he sat on the golden couch.
mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi. Tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi.  
He meditated 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 he spread a heart full of love above, below, across, everywhere, all around, to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi. Tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi.  
He meditated spreading a heart full of equanimity 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, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Rañño, ānanda, mahāsudassanassa caturāsīti nagarasahassāni ahesuṁ kusāvatīrājadhānippamukhāni;  
King Mahāsudassana had 84,000 cities, with the royal capital of Kusāvatī foremost.
caturāsīti kūṭāgārasahassāni ahesuṁ mahāviyūhakūṭāgārappamukhāni;  
He had 84,000 chambers, with the great foyer foremost.
rañño, ānanda, mahāsudassanassa caturāsīti thālipākasahassāni ahesuṁ sāyaṁ pātaṁ bhattābhihāro abhihariyittha.  
He had 84,000 servings of food, which were presented to him as offerings in the morning and evening. rañño, ānanda, mahāsudassanassa → idaṁ pāṭho pts1ed potthake natthi
Tena kho panānanda, samayena rañño mahāsudassanassa caturāsīti nāgasahassāni sāyaṁ pātaṁ upaṭṭhānaṁ āgacchanti.  
Now at that time his 84,000 royal elephants came to attend on him in the morning and evening.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:  
Then King Mahāsudassana thought,
Atha kho, ānanda, rājā mahāsudassano pariṇāyakaratanaṁ āmantesi:  
He instructed the counselor-treasure to do this, and so it was done.
‘Evaṁ, devā’ti kho, ānanda, pariṇāyakaratanaṁ rañño mahāsudassanassa paccassosi.  
dn17
Atha kho, ānanda, rañño mahāsudassanassa aparena samayena vassasatassa vassasatassa accayena dvecattālīsaṁ dvecattālīsaṁ nāgasahassāni sakiṁ sakiṁ upaṭṭhānaṁ āgamaṁsu.  
dn17
‘ciraṁ diṭṭho kho me rājā mahāsudassano. Yannūnāhaṁ rājānaṁ mahāsudassanaṁ dassanāya upasaṅkameyyan’ti.  
‘It is long since I have seen the king. Why don’t I go to see him?’
Ciraṁ diṭṭho no rājā mahāsudassano, rājānaṁ mahāsudassanaṁ dassanāya upasaṅkamissāmā’ti.  
It is long since we saw the king, and we shall go to see him.’
‘kappehi, samma pariṇāyakaratana, caturaṅginiṁ senaṁ, ciraṁ diṭṭho no rājā mahāsudassano, rājānaṁ mahāsudassanaṁ dassanāya upasaṅkamissāmā’ti.  
‘Dear counselor-treasure, please ready the army of four divisions. It is long since we saw the king, and we shall go to see him.’
Atha kho, ānanda, subhaddā devī caturaṅginiyā senāya saddhiṁ itthāgārena yena dhammo pāsādo tenupasaṅkami; upasaṅkamitvā dhammaṁ pāsādaṁ abhiruhitvā yena mahāviyūhaṁ kūṭāgāraṁ tenupasaṅkami.  
Then Queen Subhaddā together with the ladies of the harem went with the army to the Palace of Principle. She ascended the palace and went to the great foyer,
Upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvārabāhaṁ ālambitvā aṭṭhāsi.  
where she stood leaning against a door-post.
Atha kho, ānanda, rājā mahāsudassano saddaṁ sutvā:  
Hearing them, the king thought,
‘kiṁ nu kho mahato viya janakāyassa saddo’ti mahāviyūhā kūṭāgārā nikkhamanto addasa subhaddaṁ deviṁ dvārabāhaṁ ālambitvā ṭhitaṁ, disvāna subhaddaṁ deviṁ etadavoca:  
‘What’s that, it sounds like a big crowd!’ Coming out of the foyer he saw Queen Subhaddā leaning against a door-post and said to her,
Atha kho, ānanda, rājā mahāsudassano aññataraṁ purisaṁ āmantesi:  
Then he addressed a certain man,
‘ehi tvaṁ, ambho purisa, mahāviyūhā kūṭāgārā sovaṇṇamayaṁ pallaṅkaṁ nīharitvā sabbasovaṇṇamaye tālavane paññapehī’ti.  
‘Come, mister, bring the golden couch from the great foyer and set it up in the golden palm grove.’
‘Evaṁ, devā’ti kho, ānanda, so puriso rañño mahāsudassanassa paṭissutvā mahāviyūhā kūṭāgārā sovaṇṇamayaṁ pallaṅkaṁ nīharitvā sabbasovaṇṇamaye tālavane paññapesi.  
‘Yes, Your Majesty,’ that man replied, and did as he was asked.
Atha kho, ānanda, rājā mahāsudassano dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno.  
The king laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.
‘vippasannāni kho rañño mahāsudassanassa indriyāni, parisuddho chavivaṇṇo pariyodāto, mā heva kho rājā mahāsudassano kālamakāsī’ti rājānaṁ mahāsudassanaṁ etadavoca:  
‘The king’s faculties are so very clear, and the complexion of his skin is pure and bright. Let him not pass away!’ She said to him,
Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni.  
dn17
Evaṁ vutte, ānanda, rājā mahāsudassano subhaddaṁ deviṁ etadavoca:  
When the queen had spoken, the king said to her,
Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni.  
dn17
Atha kho, ānanda, subhaddā devī assūni puñchitvā rājānaṁ mahāsudassanaṁ etadavoca:  
Wiping away her tears, the queen said to the king: puñchitvā → pamajjitvā (bj, sya-all, km, pts1ed); puñjitvā (mr)
Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni.  
dn17
Atha kho, ānanda, rājā mahāsudassano na cirasseva kālamakāsi.  
Not long after that, King Mahāsudassana passed away.
Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa vā manuññaṁ bhojanaṁ bhuttāvissa bhattasammado hoti; evameva kho, ānanda, rañño mahāsudassanassa māraṇantikā vedanā ahosi.  
And the feeling he had close to death was like a householder or their child falling asleep after eating a delectable meal.
Kālaṅkato ca, ānanda, rājā mahāsudassano sugatiṁ brahmalokaṁ upapajji.  
When he passed away King Mahāsudassana was reborn in a good place, a Brahmā realm.
Rājā, ānanda, mahāsudassano caturāsīti vassasahassāni kumārakīḷaṁ kīḷi.  
Ānanda, King Mahāsudassana played children’s games for 84,000 years. kumārakīḷaṁ → … kīḷitaṁ (bj, mr); … kīḷikaṁ (pts1ed)
‘añño nūna tena samayena rājā mahāsudassano ahosī’ti,  
‘Surely King Mahāsudassana must have been someone else at that time?’
na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. Ahaṁ tena samayena rājā mahāsudassano ahosiṁ.  
But you should not see it like that. I myself was King Mahāsudassana at that time.
Mama tāni caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, mama tāni caturāsīti pāsādasahassāni dhammapāsādappamukhāni, mama tāni caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni, mama tāni caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, mama tāni caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni, mama tāni caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni, mama tāni caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni, mama tāni caturāsīti maṇisahassāni maṇiratanappamukhāni, mama tāni caturāsīti itthisahassāni subhaddādevippamukhāni, mama tāni caturāsīti gahapatisahassāni gahapatiratanappamukhāni, mama tāni caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni, mama tāni caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni, mama tāni caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ, mama tāni caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyittha.  
Mine were the 84,000 cities, with the royal capital of Kusāvatī foremost. And mine were all the other possessions.
Tesaṁ kho panānanda, caturāsīti kūṭāgārasahassānaṁ ekaññeva taṁ kūṭāgāraṁ hoti, yaṁ tena samayena ajjhāvasāmi yadidaṁ mahāviyūhaṁ kūṭāgāraṁ.  
Of those 84,000 chambers, I only dwelt in the great foyer.
Mahāsudassanasuttaṁ niṭṭhitaṁ catutthaṁ. " 

Mahāgovindasutta  
The Great Steward
mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti;  
A large assembly of gods was sitting all around, and the Four Great Kings were seated at the four quarters.
puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā;  
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods.
dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā;  
The Great King Virūḷhaka was seated to the south, facing north, in front of his gods.
pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā;  
The Great King Virūpakkha was seated to the west, facing east, in front of his gods.
uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā.  
The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.
Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṁ nesaṁ hoti āsanasmiṁ;  
When the gods of the Thirty-Three have a gathering like this, that is how they are seated.
Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti.  
Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject.
Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.  
Each one, having been advised, stood at his own seat without departing.
obhāso vipulo mahā’ti.  
a light vast and great.
Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu:  
And the Four Great Kings did likewise.
‘sādhu, mahābrahme, etadeva mayaṁ saṅkhāya modāma;  
‘Good, Great Brahmā! Having appraised this, we rejoice.
‘Evaṁ, mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.  
Saying, ‘Yes, Great Brahmā,’ Sakka repeated the eight genuine praises for him.
‘Taṁ kiṁ maññati, bhavaṁ mahābrahmā?  
dn19
‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva dīgharattaṁ mahāpaññova so bhagavā ahosi.  
‘What do the gods of the Thirty-Three think about the extent of the Buddha’s great wisdom?
6. Mahāgovindavatthu  
6. The Story of the Great Steward
“govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti.  
“The brahmin is indeed a Steward, a Great Steward!”
Iminā kho evaṁ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi.  
And that’s how the student Jotipāla came to be known as the Great Steward.
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:  
Then the Great Steward went to the six aristocrats and said,
“disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ?  
“King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live?
Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ?  
King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live?
“Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājaputtaṁ etadavocuṁ:  
“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him.
Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana bho jānāti jīvitaṁ?  
dn19
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:  
Then the Great Steward went to the six aristocrats and said,
“Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājānaṁ etadavocuṁ:  
“Yes, sir,” replied the six aristocrats. They went to King Reṇu and said,
“Sarāmahaṁ, bho, taṁ vacanaṁ.  
“I remember, sirs. vacanaṁ → vacananti (sya-all, km, mr)
Ko nu kho, bho, pahoti imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajitun”ti?  
Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?”
“Ko nu kho, bho, añño pahoti, aññatra mahāgovindena brāhmaṇenā”ti?  
“Who else, sir, if not the Great Steward?”
“ehi tvaṁ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ evaṁ vadehi:  
“Please, mister, go to the brahmin Great Steward and say that
“Evaṁ, devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavoca:  
“Yes, Your Majesty,” replied that man, and did as he was asked.
“Evaṁ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṁ sammodi.  
Then the Great Steward went to the king and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, mahāgovindaṁ brāhmaṇaṁ reṇu rājā etadavoca:  
When the greetings and polite conversation were over, he sat down to one side, and the king said to him,
“etu, bhavaṁ govindo imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajatū”ti.  
“Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.”
“Evaṁ, bho”ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhaji.  
“Yes, sir,” replied the Great Steward, and did as he was asked.
Mahesayaṁ avantīnaṁ,  
Māhissatī for the Avantis; Mahesayaṁ → māhissati (bj, sya-all, km); māhissatī (pts1ed)
Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavocuṁ:  
Then the six aristocrats approached the Great Steward and said,
“Evaṁ, bho”ti kho mahāgovindo brāhmaṇo tesaṁ channaṁ khattiyānaṁ paccassosi.  
“Yes, sirs,” replied the Great Steward.
Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.  
Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns. muddhāvasitte rajje → muddhābhisitte rajjena (sya-all, km)
Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṁ kalyāṇo kittisaddo abbhuggacchi:  
After some time he got this good reputation, abbhuggacchi → abbhuggañchi (bj, pts1ed)
“sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti.  
“The Great Steward sees Brahmā in person! The Great Steward discusses, converses, and consults with Brahmā in person!”
Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:  
The Great Steward thought,
‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.  
of seeing Brahmā in person, and discussing with him in person.
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca:  
So the Great Steward went to King Reṇu and told him of the situation, saying,
‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.  
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Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
dn19
Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;  
“Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion.
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:  
Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply.
‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.  
dn19
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ,  
dn19
Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;  
dn19
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:  
He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding,
‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.  
dn19
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
dn19
icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;  
dn19
Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca:  
Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply.
‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.  
dn19
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ  
dn19
icchāmahaṁ, bhotī, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;  
dn19
Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṁ sandhāgāraṁ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṁ jhānaṁ jhāyi;  
Then the Great Steward had a new meeting hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion.
Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṁ māsānaṁ accayena ahudeva ukkaṇṭhanā ahu paritassanā:  
But then, when the four months had passed, the Great Steward became dissatisfied and anxious,
“sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
“I have heard that brahmins of the past said that
Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi.  
And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in the Great Steward’s presence.
Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṁ ahu chambhitattaṁ ahu lomahaṁso yathā taṁ adiṭṭhapubbaṁ rūpaṁ disvā.  
At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before.
Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:  
So he addressed Brahmā Sanaṅkumāra in verse:
Diṭṭhadhammahitatthāya,  
I grant you the opportunity
Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:  
Then the Great Steward thought,
Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:  
Then he thought,
Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:  
So he addressed Brahmā Sanaṅkumāra in verse:
Idhekacco appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati,  
It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Idhekacco karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadhotiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
It’s when someone meditates spreading a heart full of compassion 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 compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness!”
Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca:  
So the Great Steward went to King Reṇu and said,
Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.  
I wish to go forth from the lay life to homelessness.
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness.
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:  
Then the Great Steward went to the six aristocrats and said,
Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.  
I wish to go forth from the lay life to homelessness.
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness!”
yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ dhanena sikkheyyāmā”ti.  
Why don’t we try to persuade him with wealth?”
Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu:  
They returned to the Great Steward and said,
Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi.  
Giving up all that, I shall go forth.”
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
dn19
yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ itthīhi sikkheyyāmā”ti.  
Why don’t we try to persuade him with women?”
Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu:  
They returned to the Great Steward and said,
pabbajissāmahaṁ, bho, agārasmā anagāriyanti”.  
dn19
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth.”
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
dn19
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
dn19
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness.”
“Na ciraṁ kho, bho, sattāhaṁ, āgamessāmahaṁ bhavante sattāhan”ti.  
“A week is not too long, sirs. I will wait that long.”
6.6. Brāhmaṇamahāsālādīnaṁāmantanā  
6.6. Informing the Brahmins
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:  
Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said,
Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.  
I wish to go forth from the lay life to homelessness.
pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness.”
brahmaññaṁ mahesakkhañca mahālābhañcā”ti.  
whereas the life of a brahmin is of great influence and profit.”
“Mā bhavanto evaṁ avacuttha: ‘pabbajjā appesakkhā ca appalābhā ca, brahmaññaṁ mahesakkhañca mahālābhañcā’ti.  
“Please, sirs, don’t say that.
Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā.  
Who has greater influence and profit than myself?
Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi.  
Giving up all that, I shall go forth.
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness.”
Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca:  
Then the Great Steward went to his forty equal wives and said,
Icchāmahaṁ, bhotī, agārasmā anagāriyaṁ pabbajituṁ.  
I wish to go forth from the lay life to homelessness.
Pabbajissāmahaṁ, bhotī, agārasmā anagāriyan”ti.  
I shall go forth from the lay life to homelessness.”
6.8. Mahāgovindapabbajjā  
6.8. The Great Steward Goes Forth
Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.  
When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Pabbajitaṁ pana mahāgovindaṁ brāhmaṇaṁ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṁ brāhmaṇaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.  
And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.
Tāya sudaṁ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṁ carati.  
Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities.
Yaṁ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṁ vā nigamaṁ vā upasaṅkamati, tattha rājāva hoti raññaṁ, brahmāva brāhmaṇānaṁ, devatāva gahapatikānaṁ.  
And at that time, whenever he arrived at a village or town, he was like a king to kings, like Brahmā to brahmins, like a deity to householders.
“namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā”ti.  
“Homage to the Great Steward! Homage to the high priest for the seven!”
Mahāgovindo, bho, brāhmaṇo mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi.  
And the Great Steward meditated 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, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbenasabbaṁ sāsanaṁ ājāniṁsu.  
Those of his disciples who completely understood the Great Steward’s instructions, bho → pana (bj, sya-all, km, mr)
appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjiṁsu;  
or the Gods of the Four Great Kings.
“Sarāmahaṁ, pañcasikha.  
“I remember, Pañcasikha.
Ahaṁ tena samayena mahāgovindo brāhmaṇo ahosiṁ.  
I myself was the brahmin Great Steward at that time.
Mahāgovindasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. " 

“Dvattiṁsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.  
“There are thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.
Katamāni ca tāni, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā?  
And what are the thirty-two marks?
Idha, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti. Yampi, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
He has well-planted feet.
Puna caparaṁ, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.
Puna caparaṁ, bhikkhave, mahāpuriso āyatapaṇhi hoti …pe…  
He has stretched heels.
uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā. Yampi, bhikkhave, mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
Between his eyebrows there grows a tuft, soft and white like cotton-wool.
Puna caparaṁ, bhikkhave, mahāpuriso uṇhīsasīso hoti. Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
The crown of his head is like a turban.
Imāni kho tāni, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.  
These are the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.
Imāni kho, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni bāhirakāpi isayo dhārenti, no ca kho te jānanti:  
Seers who are outsiders remember these marks, but they do not know
So tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati.  
When he passed away from there and came back to this state of existence he obtained this mark of a great man:
so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati.  
When he came back to this state of existence he obtained this mark:
Mahāparivāro hoti;  
He has a large following
mahāssa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.  
of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Mahāparivāro hoti;  
He has a large following
mahāssa honti parivārā bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā.  
of monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs.
Mahāyasaṁ samparivārayanti naṁ,  
flocking to his glory.
Mahāyasaṁ samparivārayanti nan”ti.  
the supreme, honored by gods and humans.”
so tato cuto itthattaṁ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati.  
When he came back to this state of existence he obtained these three marks:
so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati, sattussado hoti, sattassa ussadā honti;  
When he came back to this state of existence he obtained this mark: he is rounded in seven places.
so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.  
When he came back to this state of existence he obtained these two marks:
Susaṅgahitaparijano hoti, susaṅgahitāssa honti brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.  
His retinue is inclusive, cohesive, and well-managed. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Mahimaṁ āvasito susaṅgahito;  
staying agreeably all over this broad land.
so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.  
When he came back to this state of existence he obtained these two marks:
so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati.  
When he came back to this state of existence he obtained this mark:
so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati.  
When he came back to this state of existence he obtained this mark:
Mahāpañño hoti, nāssa hoti koci paññāya sadiso vā seṭṭho vā kāmabhogīnaṁ.  
He has great wisdom. Of those who enjoy sensual pleasures, none is his equal or better in wisdom.
Mahāpañño hoti puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño, nāssa hoti koci paññāya sadiso vā seṭṭho vā sabbasattānaṁ.  
He has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. No sentient being is his equal or better in wisdom. hāsapañño → hāsupañño (pts1ed)
so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati.  
When he came back to this state of existence he obtained this mark:
Mahimiva suro abhivassaṁ.  
like a god pouring rain on this broad earth.
Micchaṁ mahatimahiṁ anusāsati;  
he conquers and rules this vast, broad earth. anusāsati → anusāsatī (bj); pasāsati (sya-all)
so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati— 
When he came back to this state of existence he obtained this mark:
mahājanasaṅgahaṁ samekkhamāno samaṁ jānāti sāmaṁ jānāti, purisaṁ jānāti purisavisesaṁ jānāti:  
Examining the gathered population, he knew what they had in common and what was their own; he knew each person, and he knew the distinctions between people. samekkhamāno → samapekkhamāno (mr)
so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.  
When he came back to this state of existence he obtained these two marks:
Aḍḍho hoti mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro.  
He is rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
Aḍḍho hoti mahaddhano mahābhogo.  
He is rich, affluent, and wealthy.
Mahājanasaṅgahanaṁ samekkhamāno;  
he weighed, evaluated, and judged each case:
Mahiñca pana ṭhito anonamanto,  
Now standing without bending Mahiñca pana ṭhito → sa hi ca pana ṭhito (bj, pts1ed); samā ca panaṭṭhito (sya-all)
Mahiruhaparimaṇḍalo ahosi,  
With the remaining ripening of the fruit of good deeds,
Idha ca mahīpatissa kāmabhogī,  
Here there are many suitable pleasures
so tato cuto itthattaṁ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati.  
When he came back to this state of existence he obtained these three marks:
so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati, rasaggasaggī hoti, uddhaggāssa rasaharaṇīyo gīvāya jātā honti samābhivāhiniyo.  
When he came back to this state of existence he obtained this mark: he has ridged taste buds. His raised taste receptors, originating in the throat, disperse evenly.
Na heṭhayī janatamaheṭhako ahu.  
did he ever harm anyone.
so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.  
When he came back to this state of existence he obtained these two marks:
Piyadassano hoti bahuno janassa, piyo hoti manāpo brāhmaṇagahapatikānaṁ negamajānapadānaṁ gaṇakamahāmattānaṁ anīkaṭṭhānaṁ dovārikānaṁ amaccānaṁ pārisajjānaṁ rājūnaṁ bhogiyānaṁ kumārānaṁ.  
The people look on him with kindly eyes. He is dear and beloved to the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati— 
When he came back to this state of existence he obtained this mark:
Mahāssa jano anvāyiko hoti, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.  
He has a large following of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Mahāssa jano anvāyiko hoti, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā.  
He has a large following of monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs.
so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.  
When he came back to this state of existence he obtained these two marks:
Mahāssa jano upavattati, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.  
He has many close adherents among the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Mahāssa jano upavattati, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā.  
He has many close adherents among the monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs.
so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.  
When he came back to this state of existence he obtained these two marks:
Abhejjapariso hoti, abhejjāssa honti parisā, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.  
His retinue cannot be divided. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.  
When he came back to this state of existence he obtained these two marks:
Ādeyyavāco hoti, ādiyantissa vacanaṁ brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.  
He has a persuasive voice. His words are persuasive to brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati,  
When he came back to this state of existence he obtained this mark:
Manujindo manujādhipati mahānubhāvo;  
a mighty lord and ruler of men.
So tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati, samadanto ca hoti susukkadāṭho ca.  
When he came back to this state of existence he obtained these two marks: his teeth are even and perfectly white.
Suciparivāro hoti sucissa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.  
His retinue is pure. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Suciparivāro mahatiṁ mahiṁ anusāsato;  
when he rules having conquered this earth so broad.

Atha kho cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṁ rakkhaṁ ṭhapetvā catuddisaṁ gumbaṁ ṭhapetvā catuddisaṁ ovaraṇaṁ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.  
Then, late at night, the Four Great Kings—with large armies of spirits, centaurs, goblins, and dragons—set guards, troops, and wards at the four quarters and then, lighting up the entire Vulture’s Peak with their beauty, went up to the Buddha, bowed, and sat down to one side. gijjhakūṭaṁ pabbataṁ obhāsetvā → gijjhakūṭaṁ obhāsetvā (bj, sya-all, pts1ed) | mahārājā → mahārājāno (mr)
Ekamantaṁ nisinno kho vessavaṇo mahārājā bhagavantaṁ etadavoca:  
Seated to one side, the Great King Vessavaṇa said to the Buddha,
Atha kho vessavaṇo mahārājā bhagavato adhivāsanaṁ viditvā tāyaṁ velāyaṁ imaṁ āṭānāṭiyaṁ rakkhaṁ abhāsi:  
Then, knowing that the Buddha had consented, on that occasion Great King Vessavaṇa recited the Āṭānāṭiya protection.
mahantā vītasāradā.  
being great of heart and rid of naivety,
mahantaṁ vītasāradaṁ.  
great of heart and rid of naivety.
ādicco maṇḍalī mahā;  
Aditi’s child, the great orb,
mahārājā yasassi so.  
by a great king, glorious,
indanāmā mahabbalā.  
all of them named Indra.
mahantaṁ vītasāradaṁ.  
the one great of heart and rid of naivety.
mahārājā yasassi so.  
by a great king, glorious,
indanāmā mahabbalā.  
all of them named Indra.
mahantaṁ vītasāradaṁ.  
the one great of heart and rid of naivety.
ādicco maṇḍalī mahā;  
Aditi’s child, the great orb,
mahārājā yasassi so.  
by a great king, glorious,
indanāmā mahabbalā.  
all of them named Indra.
mahantaṁ vītasāradaṁ.  
the one great of heart and rid of naivety.
mahāneru sudassano;  
and the beautiful Mount Meru,
mahārājassa yasassino.  
for that great and glorious king.
Mahārājassa visāṇā nāma rājadhānī;  
has a capital named Visāṇā,
Tasmā kuvero mahārājā,  
which is why the great king
mahārājā yasassi so.  
by a great king, glorious,
indanāmā mahabbalā.  
all of them named Indra.
mahantaṁ vītasāradaṁ.  
the one great of heart and rid of naivety.
Tañce amanusso yakkho vā yakkhinī vā yakkhapotako vā yakkhapotikā vā yakkhamahāmatto vā yakkhapārisajjo vā yakkhapacāro vā, gandhabbo vā gandhabbī vā gandhabbapotako vā gandhabbapotikā vā gandhabbamahāmatto vā gandhabbapārisajjo vā gandhabbapacāro vā, kumbhaṇḍo vā kumbhaṇḍī vā kumbhaṇḍapotako vā kumbhaṇḍapotikā vā kumbhaṇḍamahāmatto vā kumbhaṇḍapārisajjo vā kumbhaṇḍapacāro vā, nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṁ vā bhikkhuniṁ vā upāsakaṁ vā upāsikaṁ vā gacchantaṁ vā anugaccheyya, ṭhitaṁ vā upatiṭṭheyya, nisinnaṁ vā upanisīdeyya, nipannaṁ vā upanipajjeyya.  
If anyone who does so is approached while walking, standing, sitting, or lying down by any non-human being with malicious intent—including males, females, boys, girls, ministers, counselors, and servants among the spirits, centaurs, goblins, and dragons—
Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti.  
For there are, dear sir, non-humans who are fierce, cruel, and violent. They don’t obey the Great Kings or their men or their men’s men. ruddhā → ruddā (bj, pts1ed)
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti.  
They’re said to be rebelling against the Great Kings.
Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā.  
They’re just like the bandits in the king of Magadha’s realm
Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti.  
and are said to be rebelling against the king.
Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti.  
dn32
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti.  
dn32
Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā …pe… gandhabbo vā gandhabbī vā …pe… kumbhaṇḍo vā kumbhaṇḍī vā …pe… nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā paduṭṭhacitto bhikkhuṁ vā bhikkhuniṁ vā upāsakaṁ vā upāsikaṁ vā gacchantaṁ vā anugaccheyya, ṭhitaṁ vā upatiṭṭheyya, nisinnaṁ vā upanisīdeyya, nipannaṁ vā upanipajjeyya.  
If any non-human being with malicious intent—including males, females, boys, girls, ministers, counselors, and servants among the spirits, centaurs, goblins, and dragons—approaches a monk, nun, layman, or laywoman while walking, standing, sitting, or lying down,
Imesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ ujjhāpetabbaṁ vikkanditabbaṁ viravitabbaṁ:  
one ought to yell, cry, and scream to the spirits, great spirits, generals, great generals:
Katamesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ?  
To what spirits, great spirits, generals, great generals?
Imesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ ujjhāpetabbaṁ vikkanditabbaṁ viravitabbaṁ:  
dn32
“Yassadāni tumhe, mahārājāno, kālaṁ maññathā”ti.  
“Please, Great Kings, go at your convenience.”
Atha kho cattāro mahārājā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu.  
Then the Four Great Kings got up from their seats, bowed, and respectfully circled the Buddha, keeping him on their right side, before vanishing right there.
“imaṁ, bhikkhave, rattiṁ cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṁ rakkhaṁ ṭhapetvā catuddisaṁ gumbaṁ ṭhapetvā catuddisaṁ ovaraṇaṁ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdiṁsu.  
dn32
Ekamantaṁ nisinno kho, bhikkhave, vessavaṇo mahārājā maṁ etadavoca:  
dn32
Atha kho, bhikkhave, vessavaṇo mahārājā me adhivāsanaṁ viditvā tāyaṁ velāyaṁ imaṁ āṭānāṭiyaṁ rakkhaṁ abhāsi:  
dn32
mahantā vītasāradā.  
dn32
mahantaṁ vītasāradaṁ.  
dn32
ādicco maṇḍalī mahā;  
dn32
mahārājā yasassi so.  
dn32
indanāmā mahabbalā.  
dn32
mahantaṁ vītasāradaṁ.  
dn32
mahārājā yasassi so.  
dn32
indanāmā mahabbalā.  
dn32
mahantaṁ vītasāradaṁ.  
dn32
ādicco maṇḍalī mahā;  
dn32
mahārājā yasassi so.  
dn32
indanāmā mahabbalā.  
dn32
mahantaṁ vītasāradaṁ.  
dn32
mahāneru sudassano;  
dn32
mahārājassa yasassino.  
dn32
Mahārājassa visāṇā nāma rājadhānī;  
dn32
Tasmā kuvero mahārājā,  
dn32
mahārājā yasassi so.  
dn32
indanāmā mahabbalā.  
dn32
mahantaṁ vītasāradaṁ.  
dn32
Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṁ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā tañce amanusso yakkho vā yakkhinī vā …pe… gandhabbo vā gandhabbī vā …pe… kumbhaṇḍo vā kumbhaṇḍī vā …pe… nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṁ vā bhikkhuniṁ vā upāsakaṁ vā upāsikaṁ vā gacchantaṁ vā anugaccheyya, ṭhitaṁ vā upatiṭṭheyya, nisinnaṁ vā upanisīdeyya, nipannaṁ vā upanipajjeyya.  
dn32
Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti.  
dn32
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti.  
dn32
Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā.  
dn32
Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti.  
dn32
Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti.  
dn32
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti.  
dn32
Imesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ ujjhāpetabbaṁ vikkanditabbaṁ viravitabbaṁ:  
dn32
Katamesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ?  
dn32
Imesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ ujjhāpetabbaṁ vikkanditabbaṁ viravitabbaṁ:  
dn32
‘Yassadāni tumhe, mahārājāno, kālaṁ maññathā’ti.  
dn32
Atha kho, bhikkhave, cattāro mahārājā uṭṭhāyāsanā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu.  
dn32

‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti.  
‘Householder, develop the expansive release of heart.’
Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti— 
Now, the limitless release of the heart and the expansive release of the heart:
‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti.  
The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.”
“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca.  
“The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing.
Idha, gahapati, bhikkhu 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 abyābajjhena pharitvā viharati.  
It’s when a mendicant meditates 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.
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.  
They meditate spreading a heart full of equanimity 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 equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Katamā ca, gahapati, mahaggatā cetovimutti?  
And what is the expansive release of the heart?
Idha, gahapati, bhikkhu yāvatā ekaṁ rukkhamūlaṁ mahaggatanti pharitvā adhimuccitvā viharati.  
It’s when a mendicant meditates determined on pervading the extent of a single tree root as expansive.
Ayaṁ vuccati, gahapati, mahaggatā cetovimutti.  
This is called the expansive release of the heart.
Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati.  
Also, a mendicant meditates determined on pervading the extent of two or three tree roots …
Ayampi vuccati, gahapati, mahaggatā cetovimutti.  
mn127 Ayampi → ayaṁ (sya-all, km, mr)
Idha pana, gahapati, bhikkhu yāvatā ekaṁ gāmakkhettaṁ mahaggatanti pharitvā adhimuccitvā viharati.  
a single village district …
Ayampi vuccati, gahapati, mahaggatā cetovimutti.  
mn127
Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati.  
two or three village districts …
Ayampi vuccati, gahapati, mahaggatā cetovimutti.  
mn127
Idha pana, gahapati, bhikkhu yāvatā ekaṁ mahārajjaṁ mahaggatanti pharitvā adhimuccitvā viharati.  
a single kingdom …
Ayampi vuccati, gahapati, mahaggatā cetovimutti.  
mn127
Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati.  
two or three kingdoms …
Ayampi vuccati, gahapati, mahaggatā cetovimutti.  
mn127
Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ mahaggatanti pharitvā adhimuccitvā viharati.  
this land surrounded by ocean.
Ayampi vuccati, gahapati, mahaggatā cetovimutti.  
This too is called the expansive release of the heart.
yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
Which of these two kinds of mental development is more expansive: when a mendicant meditates determined on pervading as expansive the extent of a single tree root, or two or three tree roots?” cāyaṁ → yopāyaṁ (mr)
imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?  
mn127
“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
“When a mendicant meditates on two or three tree roots.”
ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.  
mn127
yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
Which of these two kinds of mental development is more expansive: when a mendicant meditates determined on pervading as expansive the extent of two or three tree roots, or a single village district …
imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?  
mn127
“Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
mn127
ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.  
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“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
two or three village districts …
imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?  
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“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
mn127
ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.  
mn127
“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
a single kingdom …
imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?  
mn127
“Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
mn127
ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.  
mn127
“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
two or three kingdoms …
imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?  
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“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
mn127
ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.  
mn127
“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
this land surrounded by ocean?”
imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?  
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“Yvāyaṁ, bhante, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
“When a mendicant meditates on this land surrounded by ocean.”
ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti?  
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