… Cittakathikānaṁ yadidaṁ kumārakassapo.   … with brilliant speech is Kassapa the Prince.  

… Puggalappasannānaṁ yadidaṁ jīvako komārabhacco.   … who have confidence in a person is Jīvaka Komārabhacca.  

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī sakkattaṁ kāreyya …pe… mārattaṁ kāreyya …pe… brahmattaṁ kāreyya. Netaṁ ṭhānaṁ vijjati.   “It is impossible, mendicants, it cannot happen for a woman to perform the role of Sakka, Māra, or Brahmā.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puriso sakkattaṁ kāreyya …pe… mārattaṁ kāreyya …pe… brahmattaṁ kāreyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.”  

Taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.   And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.” 

“Evaṁ, kumāra, sukhamasayitthaṁ.   “Yes, prince, I slept well.  
‘evaṁ, kumāra, sukhamasayitthaṁ.  
‘Yes, prince, I slept well.  
“Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi.  
“Well then, prince, I’ll ask you about this in return, and you can answer as you like.  
Taṁ kiṁ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ.  
What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.  
Taṁ kiṁ maññasi, kumāra, sukhaṁ vā so sayeyya no vā?  
What do you think, prince, would he sleep at ease, or not?  
“Taṁ kiṁ maññasi, kumāra,  
“What do you think, prince?  
“Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.  
“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.  
Taṁ kiṁ maññasi, kumāra,  
What do you think, prince?  
“Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.  
“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.  

‘appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṁ upavasanti paṭijāgaronti puññāni karontī’ti.   ‘Only a few humans are paying due respect to their parents … and making merit.’  
‘bahū kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṁ upavasanti paṭijāgaronti puññāni karontī’ti.  
‘Many humans are paying due respect to their parents … and making merit.’  

Pasayha māraṁ abhibhuyya antakaṁ,   Māra’s conquered; the terminator’s overcome:  

“imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā”ti?   “Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”  
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti?  
which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”  
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti?  
which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”  

Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.   Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.  
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati.  
When this happens, a mother can’t find her child, and a child can’t find their mother.  
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.  
Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.  
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati.  
When this happens, sometimes a mother can find her child, and a child can find their mother.  

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  
Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;  
or a pendant of river gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates.  

Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho abhayo licchavi āyasmantaṁ ānandaṁ etadavoca:   Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him:  
Evaṁ vutte, paṇḍitakumārako licchavi abhayaṁ licchaviṁ etadavoca:  
When he said this, Paṇḍitakumāra said to Abhaya,  
“Kyāhaṁ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṁ subhāsitato nābbhanumodissāmi.  
“How could I not agree with what was said so well by Ānanda?  

‘dehi me, mārisa, urabbhaṁ vā urabbhadhanaṁ vā’ti.   ‘Please, good sir, give me my sheep or pay me for it.’  

Yāvakīvañcāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.   As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
Yato ca khvāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  

Yāvakīvañcāhaṁ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.   As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
Yato ca khvāhaṁ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  

Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsuṁ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu.   As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.  
Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsuṁ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti.  
But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

Komārakamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ ativelaṁ dantavidaṁsakahasitaṁ.   Too much laughter, showing the teeth, is regarded as childish.  

‘“Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi.   I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’  
‘“Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi.  
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’  
‘“Ye kho pana te antarāyikā dhammā vuttā te paṭisevato nālaṁ antarāyāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi.  
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’  
‘“Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi.  
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this teaching leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’  

Sammappadhānā māradheyyābhibhūtā,   By rightly striving, they’ve crushed Māra’s sovereignty;  
Te tusitā jetvā māraṁ savāhiniṁ te anejā,  
Contented and unstirred, they’ve vanquished Māra and his mount;  

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

jetvā māraṁ savāhinin”ti.   having vanquished Māra and his mount.” 

Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā sīlasampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.   But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.  
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā samādhisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …  
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā paññāsampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom …  
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā vimuttisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.  
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’  

Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ taṁ tathāgatena abhisambuddhaṁ.   In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One.  
Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī.  
In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power.  

Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ jānāmi.   “In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know.  
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ abbhaññāsiṁ.  
In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into.  
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ na jānāmīti vadeyyaṁ, taṁ mamassa musā.  
If I were to say that ‘I do not know … the world with its gods’, I would be lying.  

Na senāsanamārabbha,   you don’t get upset  

Te yogayuttā mārassa,   Yoked by Māra’s yoke, these people  

ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.   At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.  
susumāragire → suṁsumāragire (bj, sya-all, km, pts1ed) | bhesakaḷāvane → bhesakalāvane (bj, pts1ed, mr)  

Yadā, bhikkhave, bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.   When the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s womb, mindful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.  
Puna caparaṁ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.  
Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears …  
Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.  
Furthermore, the Realized One understands the supreme perfect awakening. And then … an immeasurable, magnificent light appears …  
Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.  
Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears …  

Anupasamārāmā, bhikkhave, pajā anupasamaratā anupasamasammuditā.   People like excitement, they love it and enjoy it.  

samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ.   not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.  
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ;  
 
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ;  
 
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ;  
 
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ.  
 
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmin”ti.  
not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.” 

‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti.   ‘Do you remember, good sir? Do you remember where we used to lead the spiritual life?’  
‘sarāmi, mārisa, sarāmi, mārisā’ti.  
‘I remember, good sir, I remember!’  
‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti.  
 
‘sarāmi, mārisa, sarāmi, mārisā’ti.  
 

Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.   If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness.  

ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.   There are distressing and feverish defilements that arise because of instigating bodily activity. These don’t occur in someone who avoids such bodily activity.  
ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.  
There are distressing and feverish defilements that arise because of instigating verbal activity. These don’t occur in someone who avoids such verbal activity.  
ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.  
There are distressing and feverish defilements that arise because of instigating mental activity. These don’t occur in someone who avoids such mental activity.  

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.  
They refrain from injuring plants and seeds.  
Itthikumārikapaṭiggahaṇā paṭivirato hoti.  
women and girls,  

kammasaccāyaṁ, bho, loko kammasamārambhaṭṭhāyī”ti.   The world exists through deeds, and it remains because deeds are undertaken.”  

Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako dhātiyā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ vā mukhe āhareyya.   Suppose there was a little baby boy who, because of his nursemaid’s negligence, puts a stick or stone in his mouth.  
‘Atthesā, bhikkhave, kumārassa vihesā;  
I admit she’d know, ‘This will distress the child,  
Yato ca kho, bhikkhave, so kumāro vuddho hoti alaṁpañño, anapekkhā dāni, bhikkhave, dhāti tasmiṁ kumāre hoti:  
And when the boy has grown up and has enough sense, his nursemaid would not worry about him, thinking:  
‘attagutto dāni kumāro nālaṁ pamādāyā’ti.  
‘The boy can look after himself. He won’t be negligent.’  

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  

Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho sumanā rājakumārī bhagavantaṁ etadavoca:   Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:  

Atha kho cundī rājakumārī pañcahi rathasatehi pañcahi ca kumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho cundī rājakumārī bhagavantaṁ etadavoca:   Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:  
“Amhākaṁ, bhante, bhātā cundo nāma rājakumāro, so evamāha:  
“Sir, my brother, Prince Cunda, says this:  

“imā me, bhante, kumāriyo patikulāni gamissanti.   “Sir, these girls of mine will be going to their husbands’ families.  
Atha kho bhagavā tā kumāriyo etadavoca:  
Then the Buddha said to those girls:  
“tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ:  
“So, girls, you should train like this:  
Evañhi vo, kumāriyo, sikkhitabbaṁ.  
That’s how you should train.  
Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ:  
So, girls, you should train like this:  
Evañhi vo, kumāriyo, sikkhitabbaṁ.  
That’s how you should train.  
Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ:  
So, girls, you should train like this:  
Evañhi vo, kumāriyo, sikkhitabbaṁ.  
That’s how you should train.  
Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ:  
So, girls, you should train like this:  
Evañhi vo, kumāriyo, sikkhitabbaṁ.  
That’s how you should train.  
Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ:  
So, girls, you should train like this:  
Evañhi vo, kumāriyo, sikkhitabbaṁ.  
That’s how you should train.  
Imehi kho, kumāriyo, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatīti.  
When they have these five qualities, females—when their body breaks up, after death—are reborn in company with the Gods of the Lovable Host.  

“Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.   “Mendicants, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.  
‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.  
That someone liable to old age should not grow old.  
‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.  
That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …  
Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.  
These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.  

“pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.   “Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.  

“Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.   “Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.  
‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.  
That someone liable to old age should not grow old. …  
‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.  
That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …  
Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.  
These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.  

Puna caparaṁ, bhikkhave, bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti.   Furthermore, there’s peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.  

‘samantapāso mārassā’ti mātugāmaṁyeva sammā vadamāno vadeyya:    
‘samantapāso mārassā’ti.  
 

Licchavikumārakasutta   The Licchavi Youths  
Licchavikumārakasutta → licchavikumārasuttaṁ (bj)  
Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ;  
Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree.  
Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṁ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṁ payirupāsante;  
Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with joined palms.  
“Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā.  
“Sir, these Licchavi youths are violent, harsh, and brash.  
kulitthīnampi kulakumārīnampi pacchāliyaṁ khipanti.  
And they hit women and girls of good families on their backs.  

kumārā aparā duveti. 

‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti.   ‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’  
‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti;  
‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’  
api ca kho sāmaṁ passati itthiṁ vā kumāriṁ vā abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ.  
But he sees for himself a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.  

Hoti kho pana so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti.   But there will come a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ na paccavekkhati—  They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ paccavekkhati— 
They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.  

Idha, bhikkhave, bhikkhu vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārikāgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti.   It’s when a monk frequently collects alms from prostitutes, widows, voluptuous girls, eunuchs, or nuns.  

taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.   And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.  
taṁ hoti dhammacakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.  
And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.” 

taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.   And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.  
taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.  
And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.” 

taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.   And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.” 

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ na paccavekkhati.   They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ paccavekkhati.  
They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.  

Kammārāmatā, bhassārāmatā, niddārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā.   They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, indriyesu guttadvāratā, bhojane mattaññutā.  
They don’t relish work, talk, sleep, and company. They guard the sense doors and they have moderation in eating.  

‘ayaṁ puriso paritthīsu parakumārīsu cārittaṁ āpajjīti.   ‘This person had sexual relations with women or maidens under someone else’s protection.’  
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto paritthīsu parakumārīsu cārittaṁ āpajji;  
Or they had sexual relations with women or maidens under someone else’s protection.  

So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.   For forty-eight years he leads the boy’s spiritual life studying the hymns.  
komārabrahmacariyaṁ → komāraṁ brahmacariyaṁ (sya-all, mr)  
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.  
Then he seeks a fee for his teacher, but only by legitimate means, not illegitimate.  
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.  
 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.  
 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.  
 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.  
 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.  
 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.  
 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.  
For forty-eight years he leads the virginal spiritual life studying the hymns.  
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammenapi adhammenapi  
Then he seeks a fee for his teacher by legitimate means and illegitimate means.  

‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;   ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;  
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,  
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;  
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;  
 
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;  
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;  
 
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;  
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;  
 
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;  
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;  
 

Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṁ anuyutto, bhassārāmo hoti bhassarato bhassārāmataṁ anuyutto, niddārāmo hoti niddārato niddārāmataṁ anuyutto, saṅgaṇikārāmo hoti saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto, saṁsaggārāmo hoti saṁsaggarato saṁsaggārāmataṁ anuyutto, papañcārāmo hoti papañcarato papañcārāmataṁ anuyutto.   Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them.  
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṁ anuyutto, na bhassārāmo hoti na bhassarato na bhassārāmataṁ anuyutto, na niddārāmo hoti na niddārato na niddārāmataṁ anuyutto, na saṅgaṇikārāmo hoti na saṅgaṇikarato na saṅgaṇikārāmataṁ anuyutto, na saṁsaggārāmo hoti na saṁsaggarato na saṁsaggārāmataṁ anuyutto, na papañcārāmo hoti na papañcarato na papañcārāmataṁ anuyutto.  
Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.  

Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṁ anuyutto, bhassārāmo hoti …   Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them.  
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṁ anuyutto, na bhassārāmo hoti …  
Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.  

Ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.   At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.  
susumāragire → suṁsumāragire (bj, pts1ed); suṁsumāragīre (sya-all)  
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu.  
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.  
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu.  
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.  
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu.  
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.  

Kammārāmatā, bhassārāmatā, niddārāmatā—  Relishing work, talk, and sleep.  
Kammārāmatā, bhassārāmatā, niddārāmatā— 
 

Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, sovacassatā, kalyāṇamittatā—  Not relishing work, talk, sleep, and company, being easy to admonish, and having good friends.  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā—  They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā— 
They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much.  

“ehi kho, mārisa moggallāna; svāgataṁ, mārisa moggallāna;   “Come, my good Moggallāna! Welcome, my good Moggallāna!  
cirassaṁ kho, mārisa moggallāna; imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya.  
It’s been a long time since you took the opportunity to come here.  
Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti.  
Sit, my good Moggallāna, this seat is for you.”  
“Cātumahārājikānaṁ kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.  
“The gods of the Four Great Kings know this.”  
“Na kho, mārisa moggallāna, sabbesaṁ cātumahārājikānaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.  
“No, my good Moggallāna, not all of them.  
Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.  
Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers.  
Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.  
But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”  
“Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.  
“The gods of these various classes know this.”  
“Na kho, mārisa moggallāna, sabbesaṁ paranimmitavasavattīnaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.  
“No, my good Moggallāna, not all of them.  
Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.  
Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers.  
Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.  
But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”  

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

‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṁ na detī’ti.   ‘Please sir, you should know that the royal banyan tree called Well Planted gives no fruit.’  
‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.  
‘Because, my good sir, a violent storm came and felled and uprooted my home.’  
‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti?  
‘But my good sir, how does a tree stand by its duty?’  
‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.  
‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’  
‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti.  
‘I will stand by a tree’s duty! May my home be as it was before!’  

Idha, bhikkhave, bhikkhu dhammārāmo hoti, bhāvanārāmo hoti, pahānārāmo hoti, pavivekārāmo hoti, abyāpajjhārāmo hoti, nippapañcārāmo hoti.   It’s when a mendicant enjoys the teaching, meditation, giving up, seclusion, kindness, and non-proliferation.  

Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.   Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.  
Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.  
Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.  

Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.   Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.  

jīvako komārabhacco …   Jīvaka Komārabhacca …  

Yāvakīvañca, licchavī, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti;   As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them,  

Kinti te, ānanda, sutaṁ: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’”ti?   Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?”  
“Sutaṁ metaṁ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’”ti.  
“I have heard that, sir.”  
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.  

Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti, na kammaratā, na kammārāmataṁ anuyuttā; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:   They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. And when there is Saṅgha business to be carried out, they don’t reflect:  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:  
They don’t relish work, talk, sleep, and company. They guard the sense doors and don’t they eat too much. And when there is Saṅgha business to be carried out, they reflect:  

Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā sayaṁ paṭhamaṁ samārambhati usabhā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatarā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatariyo hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati ajā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati urabbhā hantuṁ yaññatthāya.   Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams.  
samārambhati → samārabbhati (si, pts1ed, mr); samārabhati (sya-all) | hantuṁ → haññantu (si, sya-all, pts1ed) | yaññatthāya → yaññatthāyāti (bj, sya-all)  

Yāvakīvañcāhaṁ, brāhmaṇa, imesaṁ sattannaṁ methunasaṁyogānaṁ aññataraññataramethunasaṁyogaṁ attani appahīnaṁ samanupassiṁ, neva tāvāhaṁ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.   As long as I saw that these seven sexual yokes—or even one of them—had not been given up in me, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
Yato ca khohaṁ, brāhmaṇa, imesaṁ sattannaṁ methunasaṁyogānaṁ aññataraññataramethunasaṁyogaṁ attani appahīnaṁ na samanupassiṁ, athāhaṁ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.  
But when I saw that these seven sexual yokes—every one of them—had been given up in me, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  

“ehi kho, mārisa moggallāna;   “Come, my good Moggallāna!  
svāgataṁ, mārisa moggallāna.  
Welcome, my good Moggallāna!  
Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya.  
It’s been a long time since you took the opportunity to come here.  
Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti.  
Sit, my good Moggallāna, this seat is for you.”  
“Brahmakāyikānaṁ kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti:  
“The gods of Brahmā’s Host know this.”  
“Na kho, mārisa moggallāna, sabbesaṁ brahmakāyikānaṁ devānaṁ evaṁ ñāṇaṁ hoti:  
“No, my good Moggallāna, not all of them.  
Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṁ yathābhūtaṁ nappajānanti.  
Those gods of Brahmā’s Host who are content with the lifespan of Brahmā, with the beauty, happiness, fame, and sovereignty of Brahmā, and who don’t truly understand any higher escape:  
Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṁ yathābhūtaṁ pajānanti.  
But those gods of Brahmā’s Host who are not content with the lifespan of Brahmā, with the beauty, happiness, fame, and sovereignty of Brahmā, and who do truly understand a higher escape:  
Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti.  
Take a mendicant who is freed both ways.  
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti:  
This too is how those gods know whether a person has anything left over or not.  
Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti.  
Take a mendicant who is freed by wisdom.  
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti:  
This too is how those gods know whether a person has anything left over or not.  
Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti.  
Take a mendicant who is a direct witness.  
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti:  
This too is how those gods know whether a person has anything left over or not.  
Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti …pe…  
Take a mendicant who is attained to view. …  
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti:  
This too is how those gods know whether a person has anything left over or not.”  

Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessati:   I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:  
Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessati:  
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:  
Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessati:  
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:  

ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.   At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.  
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi.  
Then, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans.  

attamāraṇiyāni ca;   and killing themselves,  

Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato.   they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.  
Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti.  
they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.” 

‘ayaṁ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṁ imaṁ suvaṇṇanikkhaṁ gantvā kammārānaṁ dasseyyaṁ.   ‘My gold coin is pure and bright. Why don’t I take it to show the smiths?  
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.  
Then it will not only be purified, but will be better known as purified.’  
ayaṁ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṁ imaṁ suvaṇṇanikkhaṁ gantvā kammārānaṁ dasseyyaṁ.  
 
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.  
 

Tena kho pana, bhikkhave, samayena manussānaṁ saṭṭhivassasahassāni āyuppamāṇaṁ ahosi, pañcavassasatikā kumārikā alaṁpateyyā ahosi.   Now, mendicants, at that time human beings had a life span of 60,000 years. Girls could be married at 500 years of age.  

“Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṁsā pāṭikaṅkhā.   “Mendicants, you can expect eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.  
Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṁsā pāṭikaṅkhāti.  
You can expect these eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.  

“yagghe, mārisa, jāneyyāsi.   “Please sir, you should know this.  

“Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ.   “Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat.  

Tassa mayhaṁ, bhante, catasso komāriyo pajāpatiyo ahesuṁ.   I had four teenage wives.  
Komāriṁ kho panāhaṁ, bhante, dāraṁ pariccajanto nābhijānāmi cittassa aññathattaṁ.  
But I can’t recall getting upset while giving away my teenage wife.  

Tassa mayhaṁ, bhante, catasso komāriyo pajāpatiyo ahesuṁ.   I had four teenage wives.  
Komāriṁ kho panāhaṁ, bhante, dāraṁ pariccajanto nābhijānāmi cittassa aññathattaṁ.  
But I can’t recall getting upset while giving away my teenage wife.  

Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca:   Then Jīvaka Komārabhacca went up to the Buddha, bowed, sat down to one side, and said to him,  

māradheyyaparānuge;   that follow those drifting in Māra’s dominion,  

Ekaṁ samayaṁ bhagavā bhaggesu viharati suṁsumāragire bhesakaḷāvane migadāye.   At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.  
Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṁsadāye āyasmato anuruddhassa sammukhe pāturahosi.  
Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anuruddha in the Eastern Bamboo Park in the land of the Cetīs,  
Atha kho bhagavā āyasmantaṁ anuruddhaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—cetīsu pācīnavaṁsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti.  
After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas.  

Sadevako cepi, vāseṭṭha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā aṭṭhaṅgasamannāgataṁ uposathaṁ upavaseyyuṁ, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.   If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.  

Ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.   At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.  
susumāragire → suṁsumāragire (bj, sya-all, pts1ed)  

Sace panāyaṁ, byagghapajja, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti.   If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’  
jīvikaṁ → jīvitaṁ (mr) | ajeṭṭhamaraṇaṁvāyaṁ → ajaddhumārikaṁ vāyaṁ (bj, pts1ed); addhamārakañcāyaṁ (sya-all)  

‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.   ‘I will develop the heart’s release by love. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’  
upekkhā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.  
‘I will develop the heart’s release by equanimity. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’  

Yāvakīvañca me, bhikkhave, evaṁ aṭṭhaparivaṭṭaṁ adhidevañāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.   As long as my knowledge and vision about the deities was not fully purified from these eight perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
Yato ca kho me, bhikkhave, evaṁ aṭṭhaparivaṭṭaṁ adhidevañāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ;  
But when my knowledge and vision about the deities was fully purified from these eight perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  

Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.   The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.  
māraparisaṁ …  
Māras …  

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.   Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.  
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”  
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.  
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.  
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.  
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.  
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.  
Atha kho māro pāpimā acirapakkante āyasmante ānande bhagavantaṁ etadavoca:  
And then, not long after Ānanda had left, Māra the Wicked said to the Buddha:  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, saṁsaggārāmatā, papañcārāmatā—  They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, asaṁsaggārāmatā, nippapañcārāmatā— 
They don’t relish work, talk, and sleep. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation.  

Appaharantassa paharati, anavasesaṁ ādiyati, itthiṁ hanati, kumāriṁ dūseti, pabbajitaṁ vilumpati, rājakosaṁ vilumpati, accāsanne kammaṁ karoti, na ca nidhānakusalo hoti.   He attacks unprovoked. He steals everything without exception. He kills a woman. He rapes a girl. He robs a monk. He robs the royal treasury. He works close to home. He’s not skilled at hiding his booty.  
Na appaharantassa paharati, na anavasesaṁ ādiyati, na itthiṁ hanati, na kumāriṁ dūseti, na pabbajitaṁ vilumpati, na rājakosaṁ vilumpati, na accāsanne kammaṁ karoti, nidhānakusalo ca hoti.  
He doesn’t attack unprovoked. He doesn’t steal everything without exception. He doesn’t kill a woman. He doesn’t rape a girl. He doesn’t rob a monk. He doesn’t rob the royal treasury. He doesn’t work close to home. He’s skilled at hiding his booty.  

Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṁ vā nigamaṁ vā pavisanto nīcacittaṁyeva upaṭṭhapetvā pavisati;   Suppose a boy or girl of a corpse-worker tribe, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind.  
evamevaṁ kho ahaṁ, bhante, caṇḍālakumārakacaṇḍālakumārikāsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.  
In the same way, I live with a heart like a boy or girl of a corpse-worker tribe, abundant, expansive, limitless, free of enmity and ill will.  

“Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī”ti?   “Samiddhi, based on what do thoughts arise in a person?”  
“‘Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’ti, iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi.  
“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’.  

‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti.   ‘Now I’m in a secure location and Māra can’t do anything to me.’  
Mārassāpi, bhikkhave, pāpimato evaṁ hoti:  
And Māra the Wicked also thinks,  
‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti.  
‘Now I’m in a secure location and Māra can’t do anything to me.’  
Mārassāpi, bhikkhave, pāpimato evaṁ hoti:  
And Māra the Wicked also thinks,  
Ayaṁ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan’ti.  
At such a time they are called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.  
Ayaṁ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan’”ti.  
At such a time they are called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.” 

“Mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā.   “Honorable Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them.  
Tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ.  
But renunciation seems like an abyss.  
‘mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ’.  
 
Yāvakīvañcāhaṁ, ānanda, imā nava anupubbavihārasamāpattiyo na evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
Yato ca kho ahaṁ, ānanda, imā nava anupubbavihārasamāpattiyo evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, athāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  

“vuttamidaṁ, bhante, bhagavatā kumāripañhesu:   “Sir, this was said by the Buddha in ‘The Maidens’ Questions’:  
Iti kho, bhagini, yaṁ taṁ vuttaṁ bhagavatā kumāripañhesu:  
So, sister, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Maiden’s Questions’:  

Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.   I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.  

cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṁ pittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo’ti.   Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’  

Kammārāmo kho pana ayamāyasmā kammarato kammārāmataṁ anuyutto.   This venerable relishes work. They love it and like to relish it …  
Kammārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.  
 

Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati.   Suppose there was a little baby boy playing in his own urine and feces.  
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya  
“After some time that boy grows up and his faculties mature.  
yāni kānici kumārakānaṁ kīḷāpanakāni bhavanti, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ, tehi kīḷati.  
He accordingly plays childish games such as toy plows, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows.  
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya  
“After some time that boy grows up and his faculties mature further.  
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.  
They avoid injuring plants and seeds.  
itthikumārikapaṭiggahaṇā paṭivirato hoti,  
women and girls,  

ekaṁ samayaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.   At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove.  
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā etadavoca:  
Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him,  
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paccassosi.  
“Yes, sir,” Cunda replied.  
Evaṁ vutte, cundo kammāraputto bhagavantaṁ etadavoca:  
When he said this, Cunda the smith said to the Buddha,  

daharatagge ce so ayaṁ kumāro mettaṁ cetovimuttiṁ bhāveyya, api nu kho pāpakammaṁ kareyyā”ti?   Suppose a child had developed the heart’s release by love from their childhood on. Would they still do any bad deed?”  
daharatagge ce so ayaṁ kumāro upekkhaṁ cetovimuttiṁ bhāveyya, api nu kho pāpakammaṁ kareyyā”ti?  
Suppose a child had developed the heart’s release by equanimity from their childhood on. Would they still do any bad deed?”  

Brahmunā pesā, bhikkhave, sanaṅkumārena gāthā bhāsitā:   Brahmā Sanaṅkumāra also spoke this verse:  
Sā kho panesā, bhikkhave, sanaṅkumārena gāthā bhāsitā subhāsitā, no dubbhāsitā; atthasaṁhitā, no anatthasaṁhitā; anumatā mayā.  
Now, that verse spoken by Brahmā Sanaṅkumāra is well spoken, not poorly spoken. It’s beneficial, not pointless, and I agree with it.  

“Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṁsā pāṭikaṅkhā.   “Mendicants, you can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.  
Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime ekādasānisaṁsā pāṭikaṅkhā”ti.  
You can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.” 

‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—  ‘The ascetic Gotama refrains from injuring plants and seeds.’  
Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo ….  
women and girls,  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.  
iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such injury to plants and seeds.’  
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.”  
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 kaṇṇikālakkhaṇaṁ 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.  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?  
And what are the eighteen grounds on which they rely?  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi?  
And what are the four grounds on which they rely?  
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?  
And what is the second ground on which they rely?  
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?  
And what is the third ground on which they rely?  
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?  
And what is the fourth ground on which they rely?  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi?  
And what are the four grounds on which they rely?  
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?  
And what is the second ground on which they rely?  
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?  
And what is the third ground on which they rely?  
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?  
And what is the fourth ground on which they rely?  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi?  
And what are the four grounds on which they rely?  
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?  
And what is the second ground on which they rely?  
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?  
And what is the third ground on which they rely?  
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?  
And what is the fourth ground on which they rely?  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi?  
And what are the four grounds on which they rely?  
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?  
And what is the second ground on which they rely?  
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?  
And what is the third ground on which they rely?  
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?  
And what is the fourth ground on which they rely?  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi?  
And what are the two grounds on which they rely?  
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti?  
And what is the second ground on which they rely?  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā.  
Any ascetics and brahmins who theorize about the past do so on one or other of these eighteen grounds. Outside of this there is none.  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?  
And what are the forty-four grounds on which they rely?  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi?  
And what are the sixteen grounds on which they rely?  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?  
And what are the eight grounds on which they rely?  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?  
And what are the eight grounds on which they rely?  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi?  
And what are the seven grounds on which they rely?  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi?  
And what are the five grounds on which they rely?  

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.  
2. Komārabhaccajīvakakathā  
2. A Discussion With Jīvaka Komārabhacca  
Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti.  
Now at that time Jīvaka Komārabhacca was sitting silently not far from the king.  
Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṁ komārabhaccaṁ etadavoca:  
Then the king said to him,  
“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṁ nāgaṁ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi:  
“Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in addition to the king’s bull elephant for riding. Then he informed the king,  
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 rājā māgadho ajātasattu vedehiputto bhīto saṁviggo lomahaṭṭhajāto jīvakaṁ komārabhaccaṁ etadavoca:  
He said to Jīvaka,  
Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṁ tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca:  
Then King Ajātasattu rode on the elephant as far as the terrain allowed, then descended and approached the pavilion door on foot, where he asked Jīvaka,  
“iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.  
“May my son, Prince Udāyibhadda, be blessed with such peace as the Saṅgha of mendicants now enjoys!”  
“Piyo me, bhante, udayabhaddo kumāro.  
“I love my son, sir, Prince Udāyibhadda.  
Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.  
May he be blessed with such peace as the Saṅgha of mendicants now enjoys!”  
Tañce te purisā evamāroceyyuṁ:  
And suppose your men were to report all this to you.  
Tañce te purisā evamāroceyyuṁ:  
And suppose your men were to report all this to you.  
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  
Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe…  
They refrain from injuring plants and seeds.  
Itthikumārikapaṭiggahaṇā paṭivirato hoti.  
women and girls,  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.  
Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti.  
These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds.  
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.’  
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.  

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  
 
“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi.  
“Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasādi, keeping him to his right. He mounted a chariot drawn by mares and, together with several young students, set out for the forest near Icchānaṅgala.  
Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṁ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṁ koci āsanenapi nimantesi.  
Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn’t invite me to a seat.  
Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi— 
Once upon a time, King Okkāka, wishing to divert the royal succession to the son of his most beloved queen, banished the elder princes from the realm— 
‘kahaṁ nu kho, bho, etarahi kumārā sammantī’ti?  
‘Where, sirs, have the princes settled now?’  
‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti.  
‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of sakhua trees. They’ve settled there.  
‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti.  
‘The princes are indeed Sakyans! The princes are indeed the best Sakyans!’  
‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṁ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti.  
‘Both king and country will be safe, and the rain will fall. And if the king aims the arrow at the crown prince, he will be safe and untouched.’  
‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti.  
‘Okkāka must aim the arrow at the crown prince. He will be safe and untouched.’  
Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi.  
So King Okkāka aimed the arrow at the crown prince. And he was safe and untouched.  
idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha.  
Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son.  
Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?  
Would he receive a seat and water from the brahmins?”  
idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha.  
Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son.  
Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?  
Would he receive a seat and water from the brahmins?”  
Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā:  
Brahmā Sanaṅkumāra also spoke this verse:  
Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā.  
That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me.  
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  
Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.  
Then Ambaṭṭha mounted his chariot drawn by mares and left.  

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  
“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?”  
“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.  
 
“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?  
 
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.  
 
“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.  
 
“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?  
 
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.  
 
“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?  
 
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.  

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  

“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;   “Practice well, dear sirs, practice directly so as to realize an exclusively happy world.  
mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?  
For this is how we practiced, and we were reborn in an exclusively happy world”?’  
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;  
mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?  
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;  
mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?  

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  

Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.   And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.  
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ.  
It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.  
Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṁ:  
When Prince Vipassī was born, they announced it to King Bandhuma,  
Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca:  
When the king had examined the prince, he had the brahmin soothsayers summoned and said to them,  
‘passantu bhonto nemittā brāhmaṇā kumāran’ti.  
‘Gentlemen, please examine the prince.’  
Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ:  
When they had examined him they said to the king,  
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.  
Ayañhi, deva, kumāro āyatapaṇhī …pe…  
He has stretched heels.  
Ayañhi, deva, kumāro dīghaṅgulī …pe…  
He has long fingers.  
Ayañhi, deva, kumāro mudutalunahatthapādo …pe…  
His hands and feet are tender.  
Ayañhi, deva kumāro jālahatthapādo …pe…  
He has serried hands and feet.  
Ayañhi, deva, kumāro ussaṅkhapādo …pe…  
The tops of his feet are arched.  
Ayañhi, deva, kumāro eṇijaṅgho …pe…  
His calves are like those of an antelope.  
Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati …pe…  
When standing upright and not bending over, the palms of both hands touch the knees.  
Ayañhi, deva, kumāro kosohitavatthaguyho …pe…  
His private parts are covered in a foreskin.  
Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco …pe…  
He is gold colored; his skin has a golden sheen.  
Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṁ kāye na upalimpati …pe…  
He has delicate skin, so delicate that dust and dirt don’t stick to his body.  
Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni …pe…  
His hairs grow one per pore.  
Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …pe…  
His hairs stand up; they’re blue-black and curl clockwise.  
Ayañhi, deva, kumāro brahmujugatto …pe…  
His body is tall and straight-limbed.  
Ayañhi, deva, kumāro sattussado …pe…  
He is rounded in seven places.  
Ayañhi, deva, kumāro sīhapubbaddhakāyo …pe…  
His chest is like that of a lion.  
Ayañhi, deva, kumāro citantaraṁso …pe…  
He is filled out between the shoulders.  
Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo …pe…  
He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.  
Ayañhi, deva, kumāro samavaṭṭakkhandho …pe…  
His torso is cylindrical.  
Ayañhi, deva, kumāro rasaggasaggī …pe…  
He has ridged taste buds.  
Ayañhi, deva, kumāro sīhahanu …pe…  
His jaw is like that of a lion.  
Ayañhi, deva, kumāro cattālīsadanto …pe…  
He has forty teeth.  
Ayañhi, deva, kumāro samadanto …pe…  
His teeth are even.  
Ayañhi, deva, kumāro aviraḷadanto …pe…  
His teeth have no gaps.  
Ayañhi, deva, kumāro susukkadāṭho …pe…  
His teeth are perfectly white.  
Ayañhi, deva, kumāro pahūtajivho …pe…  
He has a large tongue.  
Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī …pe…  
He has the voice of Brahmā, like a cuckoo’s call.  
Ayañhi, deva, kumāro abhinīlanetto …pe…  
His eyes are indigo.  
Ayañhi, deva, kumāro gopakhumo …pe…  
He has eyelashes like a cow’s.  
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.  
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi.  
Then the king appointed nursemaids for Prince Vipassī.  
Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca:  
From when he was born, a white parasol was held over him night and day, with the thought,  
Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo.  
He was dear and beloved by many people,  
evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo.  
 
Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.  
From when he was born, his voice was charming, graceful, sweet, and lovely.  
kho pana, bhikkhave, vipassī kumāro mañjussaro ca → kumāro brahmassaro mañjussaro ca (mr)  
evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.  
 
Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca.  
From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night.  
Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā.  
And he was unblinkingly watchful, like the gods of the Thirty-Three.  
‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi.  
And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’.  
Animisanto kumāro pekkhatī’ti kho, bhikkhave → jātassa kho pana bhikkhave (sya-all); animmissantā pekkhāti evameva kho bhikkheve (km); jātassa kho pana bhikkhave (mr)  
Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati.  
Then while King Bandhuma was sitting in judgment, he’d sit Prince Vipassī in his lap and explain the case to him.  
Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena.  
And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical procedure.  
Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi.  
So this was all the more reason for him to be known as ‘Vipassī’.  
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ;  
Then King Bandhuma had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season,  
Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohatīti.  
Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men.  
Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse → vassike pāsāde vassike cattāro māse (bj, pts1ed)  
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi:  
Then, after many thousand years had passed, Prince Vipassī addressed his charioteer,  
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi:  
‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince,  
Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.  
Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park.  
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ.  
Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime.  
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.  
‘Yes, Your Majesty,’ replied the charioteer and did so.  
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
Back at the royal compound, the prince brooded, miserable and sad:  
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?  
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’  
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.  
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’  
‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti?  
‘But what did he see on the way to the park?’  
‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ.  
And the charioteer told the king about seeing the old man and the prince’s reaction.  
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.  
 
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
 
‘Mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti.  
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’  
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi:  
To this end he provided the prince with even more of the five kinds of sensual stimulation,  
‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti.  
 
Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.  
with which the prince amused himself.  
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe…  
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.  
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ.  
Along the way he saw a man who was ill, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others.  
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.  
‘Yes, Your Majesty,’ replied the charioteer and did so.  
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
Back at the royal compound, the prince brooded, miserable and sad:  
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?  
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’  
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.  
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’  
‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti?  
‘But what did he see on the way to the park?’  
‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ.  
And the charioteer told the king about seeing the sick man and the prince’s reaction.  
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.  
 
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
 
‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti.  
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’  
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi:  
To this end he provided the prince with even more of the five kinds of sensual stimulation,  
‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti.  
 
Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.  
with which the prince amused himself.  
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe…  
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.  
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.  
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesi.  
‘Yes, Your Majesty,’ replied the charioteer, and did so.  
Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi:  
When the prince saw the corpse of the departed, he addressed the charioteer,  
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.  
‘Yes, Your Majesty,’ replied the charioteer and did so.  
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
Back at the royal compound, the prince brooded, miserable and sad:  
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?  
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’  
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.  
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’  
‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti?  
‘But what did he see on the way to the park?’  
‘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.  
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ.  
 
Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca:  
 
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.  
 
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:  
 
‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti.  
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’  
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi:  
To this end he provided the prince with even more of the five kinds of sensual stimulation,  
‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti.  
 
Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.  
with which the prince amused himself.  
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi:  
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.  
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi:  
 
Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.  
 
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ bhaṇḍuṁ pabbajitaṁ kāsāyavasanaṁ.  
Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe.  
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṁ pesesi.  
‘Yes, Your Majesty,’ replied the charioteer, and did so.  
Atha kho, bhikkhave, vipassī kumāro taṁ pabbajitaṁ etadavoca:  
Then Prince Vipassī said to that renunciate,  
Atha kho, bhikkhave, vipassī kumāro sārathiṁ āmantesi:  
Then the prince addressed the charioteer,  
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṁ ādāya tatova antepuraṁ paccaniyyāsi.  
‘Yes, Your Majesty,’ replied the charioteer and did so.  
Vipassī pana kumāro tattheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.  
Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.  
‘vipassī kira kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito’ti.  
that Vipassī had gone forth.  
‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha vipassī kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito.  
‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth.  
Vipassīpi nāma kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati, kimaṅgaṁ pana mayan’ti.  
If even the prince goes forth, why don’t we do the same?’  
Pāsādamāruyha samantacakkhu;  
having ascended the Temple of Truth,  
‘nikkhantaṁ kho, mārisā, ekaṁ vassaṁ;  
‘Good sirs, the first year has ended.  
‘nikkhantāni kho, mārisā, pañcavassāni;  
‘Good sirs, the fifth year has ended.  
‘nikkhantāni kho, mārisā, chabbassāni,  
‘Good sirs, the sixth year has ended.  
‘ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.  
‘Ninety-one eons ago, good sir, the Buddha Vipassī arose in the world, perfected and fully awakened.  
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.  
He was born as an aristocrat into an aristocrat family.  
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.  
Koṇḍañña was his clan.  
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi.  
He lived for 80,000 years.  
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.  
He was awakened at the root of a patala tree.  
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.  
He had a fine pair of chief disciples named Khaṇḍa and Tissa.  
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.  
He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements.  
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.  
He had as chief attendant a mendicant named Asoka.  
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi.  
His father was King Bandhuma,  
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ.  
And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma.  
Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti …  
And good sir, after leading the spiritual life under that Buddha Vipassī we lost our desire for sensual pleasures and were reborn here.’  
‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno.  
‘In the present fortunate eon, good sir, you have arisen in the world, perfected and fully awakened.  
Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno.  
You were born as an aristocrat into an aristocrat family.  
Bhagavā, mārisā, gotamo gottena.  
Gotama is your clan.  
Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.  
For you the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more.  
Bhagavā, mārisā, assatthassa mūle abhisambuddho.  
You were awakened at the root of a peepal tree.  
Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.  
You have a fine pair of chief disciples named Sāriputta and Moggallāna.  
Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.  
You have had one gathering of disciples—1,250 mendicants who had ended their defilements.  
Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.  
You have as chief attendant a mendicant named Ānanda.  
Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi.  
Your father was King Suddhodana,  
Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ.  
And such was your renunciation, such your going forth, such your striving, such your awakening, and such your rolling forth of the wheel of Dhamma.  
Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.  
And good sir, after leading the spiritual life under you we lost our desire for sensual pleasures and were reborn here.’  
‘ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.  
 
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi.  
 
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.  
 
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi.  
 
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.  
 
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.  
 
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ.  
 
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.  
 
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.  
 
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi bandhumatī nāma devī mātā ahosi janetti.  
 
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ.  
 
Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.  
 
‘ito so, mārisā, ekatiṁse kappe yaṁ sikhī bhagavā …pe…  
 
te mayaṁ, mārisā, sikhimhi bhagavati tasmiññeva kho, mārisā, ekatiṁse kappe yaṁ vessabhū bhagavā …pe…  
 
te mayaṁ, mārisā, vessabhumhi bhagavati …pe…  
 
imasmiṁyeva kho, mārisā, bhaddakappe kakusandho koṇāgamano kassapo bhagavā …pe…  
 
te mayaṁ, mārisā, kakusandhamhi koṇāgamanamhi kassapamhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.  
 
‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno.  
 
Bhagavā, mārisā, khattiyo jātiyā, khattiyakule uppanno.  
 
Bhagavā, mārisā, gotamo gottena.  
 
Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.  
 
Bhagavā, mārisā, assatthassa mūle abhisambuddho.  
 
Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.  
 
Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni.  
 
Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.  
 
Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko aggupaṭṭhāko ahosi.  
 
Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi.  
 
Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi, evaṁ pabbajjā, evaṁ padhānaṁ, evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ.  
 
Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.  
 

“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā”ti?   “If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?”  

Kinti te, ānanda, sutaṁ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?   Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?”  
“Sutaṁ metaṁ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti.  
“I have heard that, sir.”  
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.  
“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.  
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā.  
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.  
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.  
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”  
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.  
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.  
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.  
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”  
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.  
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.  
14. Mārayācanakathā  
14. The Appeal of Māra  
Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:  
And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:  
Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca:  
When this was said, the Buddha said to Māra,  
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.  
māraparisaṁ …  
Māras …  
Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:  
Then Māra the wicked approached me, stood to one side, and said:  
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:  
When he had spoken, I said to Māra:  
Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:  
Today, just now at the Cāpāla shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.  
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:  
When he had spoken, I said to Māra:  
‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.  
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’”ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’”  
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.  
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’  
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe…  
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.  
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.  
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.  
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’  
23. Kammāraputtacundavatthu  
23. On Cunda the Smith  
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.  
where he stayed in Cunda the smith’s mango grove.  
Assosi kho cundo kammāraputto: “bhagavā kira pāvaṁ anuppatto, pāvāyaṁ viharati mayhaṁ ambavane”ti.  
Cunda heard that the Buddha had arrived and was staying in his mango grove.  
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.  
Then he went to the Buddha, bowed, and sat down to one side.  
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.  
The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.  
Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca:  
Then Cunda said to the Buddha,  
Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  
Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.  
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi:  
And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,  
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.  
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out  
Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi:  
and addressed Cunda,  
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi.  
“Yes, sir,” replied Cunda, and did as he was asked.  
Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi:  
Then the Buddha addressed Cunda,  
Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti.  
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.”  
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.  
“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side.  
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.  
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.  
Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā.  
After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.  
kammārassāti me sutaṁ;  
the meal of Cunda the smith,  
pabāḷhaṁ māraṇantikaṁ.  
with pains, close to death.  
“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya:  
“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith:  
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo:  
You should dispel remorse in Cunda the smith like this:  
Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti.  
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’  
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo”ti.  
That’s how you should dispel remorse in Cunda the smith.”  
Anejo santimārabbha,  
Imperturbable, committed to peace,  

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.  
Rājā, ānanda, mahāsudassano caturāsīti vassasahassāni kumārakīḷaṁ kīḷi.  
Ānanda, King Mahāsudassana played children’s games for 84,000 years.  
kumārakīḷaṁ → … kīḷitaṁ (bj, mr); … kīḷikaṁ (pts1ed)  
Na kho panāhaṁ, ānanda, taṁ padesaṁ samanupassāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yattha tathāgato aṭṭhamaṁ sarīraṁ nikkhipeyyā”ti.  
But Ānanda, I do not see any place in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans where the Realized One would lay down his body for the eighth time.”  

“yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti.   “As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.”  
5. Sanaṅkumārakathā  
5. On Sanaṅkumāra  
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati.  
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form.  
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.  
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory,  
evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.  
 
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.  
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.  
“yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti.  
“Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.”  
Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somanassapaṭilābhaṁ.  
And the god on whose couch Brahmā sits is overjoyed and brimming with happiness,  
evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.  
 
Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi.  
Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three.  
kumāravaṇṇī → kumāravaṇṇo (sya-all, mr)  
evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:  
Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:  
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha;  
That is the topic on which Brahmā Sanaṅkumāra spoke.  
imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca.  
And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.  
Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti; na cassa bahiddhā parisāya ghoso niccharati.  
He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly.  
Atha kho, bhante, brahmā sanaṅkumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ paccekapallaṅkesu pallaṅkena nisīditvā deve tāvatiṁse āmantesi:  
Then Brahmā Sanaṅkumāra, having manifested thirty-three corporeal forms, sat down on the couches of each of the gods of the Thirty-Three and addressed them,  
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha;  
That is the topic on which Brahmā Sanaṅkumāra spoke.  
imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti:  
And hearing the sound of Brahmā speaking on that topic, the gods fancied,  
Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṁ upasaṁharati, ekattena attānaṁ upasaṁharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṁse āmantesi:  
Next Brahmā Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the Thirty-Three:  
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha.  
That is the topic on which Brahmā Sanaṅkumāra spoke.  
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:  
And having spoken about that, he addressed the gods of the Thirty-Three:  
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha,  
That is the topic on which Brahmā Sanaṅkumāra spoke.  
imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:  
And having spoken about that, he addressed the gods of the Thirty-Three:  
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha.  
That is the topic on which Brahmā Sanaṅkumāra spoke.  
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:  
And having spoken about that, he addressed the gods of the Thirty-Three:  
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi:  
That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa,  
Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṁ mahārājānaṁ etadavoca:  
And then Brahmā Sanaṅkumāra, knowing what the great king Vessavaṇa was thinking, said to him,  
Imamatthaṁ, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ abhāsi, imamatthaṁ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṁ tāvatiṁsānaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ sayaṁ parisāyaṁ ārocesi’”.  
That, sir, is the topic on which Brahmā Sanaṅkumāra spoke to the gods of the Thirty-Three. And the great king Vessavaṇa, having heard and learned it in the presence of Brahmā as he was speaking on that topic, informed his own assembly.’”  

‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti?   ‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’  
‘Icchāma mayaṁ, mārisa, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti.  
‘Indeed we would, sir.’  
‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā.  
‘If only four fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One!  
‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā.  
‘Let alone four fully awakened Buddhas; if only three fully awakened Buddhas,  
‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā.  
or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One!  
‘aṭṭhānaṁ kho etaṁ, mārisā, anavakāso, yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjati.  
‘It’s impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.  
Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṁ dīghamaddhānaṁ tiṭṭheyya.  
May that Blessed One be healthy and well, and remain with us for a long time!  
‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati;  
‘As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’  
3. Sanaṅkumārakathā  
3. On Sanaṅkumāra  
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati.  
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form.  
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.  
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory,  
evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.  
 
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.  
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.  
‘yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti.  
‘Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.’  
Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.  
And the god on whose couch Brahmā sits is overjoyed and brimming with happiness,  
evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.  
 
Atha, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā antarahito imāhi gāthāhi anumodi:  
Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:  
Imamatthaṁ, bhante, brahmā sanaṅkumāro abhāsittha.  
That is the topic on which Brahmā Sanaṅkumāra spoke.  
Imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca.  
And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.  
Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati.  
He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly.  
Atha kho, bhante, devā tāvatiṁsā brahmānaṁ sanaṅkumāraṁ etadavocuṁ:  
Then the gods of the Thirty-Three said to Brahmā Sanaṅkumāra,  
Atha, bhante, brahmā sanaṅkumāro sakkaṁ devānamindaṁ etadavoca:  
Then Brahmā said to Sakka,  
‘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.  
Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.  
 
Tena sudaṁ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā.  
Hearing them, Brahmā Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness.  
Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi.  
Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three.  
evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṁse āmantesi:  
There he addressed the gods of the Thirty-Three:  
Disampatissa rañño reṇu nāma kumāro putto ahosi.  
Disampati’s son was the prince named Reṇu,  
“Evaṁ, kumārā”ti?  
“Is that so, my prince?”  
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, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:  
So he addressed Brahmā Sanaṅkumāra in verse:  
ko nu tvamasi mārisa;  
so beautiful, glorious, majestic?  
“Maṁ ve kumāraṁ jānanti,  
“In the Brahmā realm they know me  
“katāvakāso khomhi brahmunā sanaṅkumārena.  
“Brahmā Sanaṅkumāra has granted me an opportunity.  
Kiṁ nu kho ahaṁ brahmānaṁ sanaṅkumāraṁ puccheyyaṁ diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā”ti?  
Should I ask him about what is beneficial for this life or lives to come?”  
Yannūnāhaṁ brahmānaṁ sanaṅkumāraṁ samparāyikaññeva atthaṁ puccheyyan”ti.  
Why don’t I ask Brahmā about the benefit that specifically applies to lives to come?”  
Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:  
So he addressed Brahmā Sanaṅkumāra in verse:  
“Pucchāmi brahmānaṁ sanaṅkumāraṁ,  
“I’m in doubt, so I ask Brahmā—who is free of doubt— 

Sanaṅkumāro tisso ca,   Sanaṅkumāra and Tissa  
Mārasenā abhikkāmi,  
Māra’s army came forth too:  
‘Mārasenā abhikkantā,  
“Māra’s army has arrived;  

“ayaṁ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.   “Good sirs, the Buddha is staying in the land of the Magadhans at Indra’s hill cave.  
Yadi pana, mārisā, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti?  
What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”  
‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ upanaccantiyā.  
‘Dear sir, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the Thirty-Three in the Hall of Justice.  
Yato kho tvaṁ, mārisa, taṁ bhagavantaṁ kittesi, hotu no ajja samāgamo’ti.  
Since you extol the Buddha, let us meet up today.’  
‘akālo kho, mārisa, bhagavantaṁ dassanāya;  
‘It’s the wrong time to see the Buddha,  
‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha— 
‘Where on earth were you at, good sirs, when you heard the Buddha’s teaching!  
Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā.  
But you, having led the spiritual life under the Buddha, were reborn in the inferior centaur realm.  
Tesaṁ duve vīriyamārabhiṁsu,  
Two of them roused up energy,  
āgatamhāsi mārisa;  
to realize this same teaching.  
pañhaṁ pucchemu mārisā”ti.  
I would ask a question, dear sir.”  
“Kiṁsaṁyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te:  
“Dear sir, what fetters bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures— 
“Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ;  
“But dear sir, what is the source, origin, birthplace, and inception of jealousy and stinginess?  
“Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ;  
“But dear sir, what is the source of what is liked and disliked?”  
“Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;  
“But what is the source of desire?”  
“Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;  
“But what is the source of thought?”  
“Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti?  
“But how does a mendicant fittingly practice for the cessation of judgements that emerge from the proliferation of perceptions?”  
“Kathaṁ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti?  
“But dear sir, how does a mendicant practice for restraint in the monastic code?”  
“Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī”ti?  
“But dear sir, how does a mendicant practice for restraint of the sense faculties?”  
“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?  
“Dear sir, do all ascetics and brahmins have a single doctrine, ethics, desire, and attachment?”  
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?  
“Why not?”  
“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?  
“Dear sir, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal?”  
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?  
“Why not?”  
‘ahaṁ kho, mārisa, sakko devānamindo’ti.  
‘Dear sir, I am Sakka, lord of gods.’  
evaṁ jānāhi mārisa.  
know this, dear sir.  
samaṁ devehi mārisa;  
by we gods, dear sir,  

ekaṁ samayaṁ āyasmā kumārakassapo kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṁ nagaraṁ tadavasari.   At one time Venerable Kassapa the Prince was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a Kosalan citadel named Setavyā.  
Tatra sudaṁ āyasmā kumārakassapo setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.  
He stayed in the grove of Indian Rosewood to the north of Setavyā.  
“samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.  
“It seems the ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā.  
Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:  
“Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.  
“The ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā.  
Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  
He has this good reputation:  
Tamete bhavantaṁ kumārakassapaṁ dassanāya upasaṅkamantī”ti.  
They’re going to see that Kassapa the Prince.”  
āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī’ti.  
you to wait, as he will also go to see the ascetic Kassapa the Prince.’  
Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti:  
Before Kassapa the Prince convinces those foolish and incompetent brahmins and householders that  
“pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī”ti.  
 
Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṁsapāvanaṁ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.  
Then Pāyāsi escorted by the brahmins and householders, went up to Kassapa the Prince, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side.  
Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṁ kumārakassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu;  
Before sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward Kassapa the Prince, some announced their name and clan, while some kept silent.  
appekacce āyasmatā kumārakassapena saddhiṁ sammodiṁsu;  
 
Appekacce yenāyasmā kumārakassapo tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu.  
 
Ekamantaṁ nisinno kho pāyāsi rājañño āyasmantaṁ kumārakassapaṁ etadavoca:  
Seated to one side, the chieftain Pāyāsi said to Venerable Kassapa the Prince,  
‘ito no matānaṁ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṁ na mārenti.  
things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’  
attānaṁ na mārenti → etthantare pāṭho sya-all, km, pts1ed potthakesu natthi  
Sace kumārako bhavissati, tassapi ekadeso bhavissati;  
If it’s a boy, one portion shall be his.  
sace kumārikā bhavissati, sāpi te opabhoggā bhavissatī’ti.  
If it’s a girl, she will be your reward.’  
Sace kumārako bhavissati, tassapi ekadeso bhavissati;  
 
sace kumārikā bhavissati sāpi te opabhoggā bhavissatī’ti.  
 
‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti.  
‘Until I give birth—whether it’s a boy or a girl!’  
“Rakkhanti taṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti?  
“At that time were you guarded by hunchbacks, dwarves, midgets, and younglings?”  
“Evaṁ, bho kassapa, rakkhanti maṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti.  
“I was.”  
‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulethā’ti.  
‘Well then, sirs, weigh this man with scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him again.’  
Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulenti.  
They agree, and do what I ask.  
Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṁ satthavāse daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ.  
So he went, and he saw a little baby boy abandoned there.  
Api cāhaṁ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti.  
But Venerable Kassapa the Prince dissuaded me from that harmful misconception.”  
Tena hi, bhante gavampati, manussalokaṁ gantvā evamārocehi:  
So, sir, when you’ve returned to the human realm, please announce this:  
Atha kho āyasmā gavampati manussalokaṁ āgantvā evamārocesi:  
So when Venerable Gavampati returned to the human realm he made that announcement.  

Sopi maṁ upasaṅkamitvā evamārocesi—  He came and told me this,  
Atha taṁ parisaṁ āgantvā evamārocesi:  
he returned to the assembly and said,  
Atha taṁ parisaṁ āgantvā evamārocesi:  
he returned to the assembly and said,  
Atha taṁ parisaṁ āgantvā evamārocesi:  
he returned to the assembly and said,  

Evaṁ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu yathā taṁ mārena pariyuṭṭhitacittā.   When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, as if their minds were possessed by Māra.  

Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ.   If you roam inside your own territory, the domain of your fathers, Māra won’t catch you or get hold of you.  
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca:  
So the king summoned the crown prince and said,  
‘dibbaṁ kira me, tāta kumāra, cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ.  
‘Dear prince, my heavenly wheel-treasure has receded back from its place.  
Ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja.  
Come, dear prince, rule this land surrounded by ocean!  
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.  
And so, after carefully instructing the crown prince in kingship, King Daḷhanemi shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.  
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca:  
 
‘dibbaṁ kira me, tāta kumāra, cakkaratanaṁ osakkitaṁ, ṭhānā cutaṁ, sutaṁ kho pana metaṁ— 
 
Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṁ, ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja.  
 
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.  
 
Dasavassāyukesu, bhikkhave, manussesu pañcavassikā kumārikā alaṁpateyyā bhavissanti.  
Among the people who live for ten years, girls will be marriageable at five.  
asītivassasahassāyukesu, bhikkhave, manussesu pañcavassasatikā kumārikā alaṁpateyyā bhavissanti.  
Among the people who live for 80,000 years, girls will be marriageable at five hundred.  
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedessati, seyyathāpāhametarahi imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedemi.  
He will realize with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and make it known to others, just as I do today.  
Nāhaṁ, bhikkhave, aññaṁ ekabalampi samanupassāmi yaṁ evaṁ duppasahaṁ, yathayidaṁ, bhikkhave, mārabalaṁ.  
Mendicants, I do not see a single power so hard to defeat as the power of Māra.  

Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, tassetaṁ kallaṁ vacanāya:   But only when someone has faith in the Realized One—settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world—is it appropriate for them to say:  
Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā:  
Brahmā Sanaṅkumāra also spoke this verse:  
Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṁhitā, no anatthasaṁhitā. Anumatā mayā.  
That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it.  

‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.   ‘Clearly the venerable is practicing systematically and will succeed in that system.’  
‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.  
‘Clearly the venerable is practicing systematically and will succeed in that system.’  
Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ tathāgatena abhisambuddhaṁ,  
In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One.  
Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.  
In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power.  

Akkhambhiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.   He can’t be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.  
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.  
Disvā kumāraṁ satapuññalakkhaṇaṁ,  
seeing the prince with the hundred-fold mark of merits,  
Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṁ pāleti, na sakkā hoti antarā jīvitā voropetuṁ paccatthikehi paccāmittehi samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.  
He’s long-lived, preserving his life for a long time. No foes or enemies—nor any ascetic or brahmin or god or Māra or Brahmā or anyone in the world—is able to take his life before his time.  
“Māraṇavadhabhayattano viditvā,  
“Realizing for himself the horrors of death,  
Paṭivirato paraṁ māraṇāyahosi;  
he refrained from killing other creatures.  
Cirayapanāya kumāramādisanti.  
they indicated that the prince’s life would be long:  
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.  
Paṭilabhati daharo susu kumāro.  
lovely, graceful, and good-looking.  
Paṭilabhati daharo susu kumāro.  
many different things that householders deserve.  
Satthena vā maraṇavadhena vā pana;  
or sword or beating to death,  
maraṇavadhena → māraṇavadhena (mr)  
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.  
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 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.  
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.  
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.  
Appadhaṁsiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi, rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.  
He can’t be destroyed by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.  
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.  

mārasenāpamaddino.   crusher of Māra’s army!  
Kumāriṁ vāhanaṁ katvā,  
Having prepared a girl-drawn carriage,  
Kumāraṁ vāhanaṁ katvā,  
Having prepared a boy-drawn carriage,  
Kuverassa kho pana mārisa,  
The Great King Kuvera, dear sir,  
Ayaṁ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāya.  
This, dear sir, is the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.  
Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṁ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā.  
The monks, nuns, laymen, and laywomen should learn this Āṭānāṭiya protection well and completely memorize it.  
Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṁ vā garukāraṁ vā.  
that non-human will receive no homage or respect in any village or town.  
Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṁ vā vāsaṁ vā.  
And they will receive no ground or dwelling in my capital of Ālakamandā.  
Na me so, mārisa, amanusso labheyya yakkhānaṁ samitiṁ gantuṁ.  
Nor will they get to go to the conference of the spirits.  
Apissu naṁ, mārisa, amanussā anāvayhampi naṁ kareyyuṁ avivayhaṁ.  
In addition, the non-humans would not give or take them in marriage.  
Apissu naṁ, mārisa, amanussā attāhipi paripuṇṇāhi paribhāsāhi paribhāseyyuṁ.  
They’d heap personal abuse on them,  
Apissu naṁ, mārisa, amanussā rittampissa pattaṁ sīse nikkujjeyyuṁ.  
drop an empty bowl on their head,  
Apissu naṁ, mārisa, amanussā sattadhāpissa muddhaṁ phāleyyuṁ.  
and even split their head into seven pieces!  
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.  
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.  
 
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti.  
 
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,  
Ayaṁ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāya.  
This, dear sir, is the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.  
Handa ca dāni mayaṁ, mārisa, gacchāma bahukiccā mayaṁ bahukaraṇīyā”ti.  
Well, now, dear sir, I must go. I have many duties, and much to do.”  
mārasenāpamaddino.  
 
Kumāriṁ vāhanaṁ katvā,  
 
Kumāraṁ vāhanaṁ katvā,  
 
Kuverassa kho pana mārisa,  
 
Ayaṁ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāya.  
 
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.  
 
Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṁ vā garukāraṁ vā.  
 
Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṁ vā vāsaṁ vā.  
 
Na me so, mārisa, amanusso labheyya yakkhānaṁ samitiṁ gantuṁ.  
 
Apissu naṁ, mārisa, amanussā anāvayhampi naṁ kareyyuṁ avivayhaṁ.  
 
Apissu naṁ, mārisa, amanussā attāhi paripuṇṇāhi paribhāsāhi paribhāseyyuṁ.  
 
Apissu naṁ, mārisa, amanussā rittampissa pattaṁ sīse nikkujjeyyuṁ.  
 
Apissu naṁ, mārisa, amanussā sattadhāpissa muddhaṁ phāleyyuṁ.  
 
Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti.  
 
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti.  
 
Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā.  
 
Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti.  
 
Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti.  
 
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti.  
 
Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā …pe… gandhabbo vā gandhabbī vā …pe… kumbhaṇḍo vā kumbhaṇḍī vā …pe… nāgo vā nāgī vā …pe… paduṭṭhacitto bhikkhuṁ vā bhikkhuniṁ vā upāsakaṁ vā upāsikaṁ vā gacchantaṁ vā upagaccheyya, ṭhitaṁ vā upatiṭṭheyya, nisinnaṁ vā upanisīdeyya, nipannaṁ vā upanipajjeyya.  
 
Ayaṁ kho, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāya.  
 
Handa ca dāni mayaṁ, mārisa, gacchāma, bahukiccā mayaṁ bahukaraṇīyā’ti.  
 

Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.   There he stayed in Cunda the smith’s mango grove.  
Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti.  
The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.  
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,  
‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.  
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,  
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.  
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,  
 
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.  
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,  
 
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.  
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,  
 
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.  
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,  
 
khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.  
the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.  

‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,   ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  
Aṭṭhānametaṁ āvuso anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.  
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,  
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.  
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.  

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.   Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains.  
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.  
Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains.  
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.  
Suppose a bronze dish was brought from a shop or smithy clean and bright.  
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.  
Suppose a bronze dish was brought from a shop or smithy clean and bright.  
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.  
Suppose a bronze dish was brought from a shop or smithy clean and bright.  
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.  
Suppose a bronze dish was brought from a shop or smithy clean and bright.  

‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.   I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’  
‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.  
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’  
‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṁ antarāyāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.  
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’  
‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.  
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which it is taught.’  
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā— 
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.  
māraparisaṁ …  
Māras …  
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti.  
‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’  
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva aṅgārakāsuṁ āgamissatī’ti.  
‘This person is proceeding in such a way and has entered such a path that they will arrive at that very pit of coals.’  
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti.  
 
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti.  
‘This person … will be reborn in the animal realm.’  
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā imaṁyeva gūthakūpaṁ āgamissatī’ti.  
‘This person is proceeding in such a way and has entered such a path that they will arrive at that very sewer.’  
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti.  
 
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti.  
‘This person … will be reborn in the ghost realm.’  
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva rukkhaṁ āgamissatī’ti.  
‘This person is proceeding in such a way and has entered such a path that they will arrive at that very tree.’  
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti.  
 
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti.  
‘This person … will be reborn among human beings.’  
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imameva rukkhaṁ āgamissatī’ti.  
‘This person is proceeding in such a way and has entered such a path that they will arrive at that very tree.’  
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti.  
 
‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatī’ti.  
‘This person … will be reborn in a good place, a heavenly realm.’  
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pāsādaṁ āgamissatī’ti.  
‘This person is proceeding in such a way and has entered such a path that they will arrive at that very stilt longhouse.’  
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatīti.  
 
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatīti.  
‘This person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’  
‘tathā bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pokkharaṇiṁ āgamissatī’ti.  
‘This person is proceeding in such a way and has entered such a path that they will arrive at that very lotus pond.’  
‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.  
‘This person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’  

Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.   I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.  

ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye.   At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.  
susumāragire → suṁsumāragire (bj, sya-all, pts1ed)  

“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—  “Sir, my doctrine is such that one does not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without doubting, stripped of worry, and rid of craving for rebirth in this or that state.  
‘yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti— 
 
“kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati?  
“But sir, asserting what doctrine does the Buddha not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans?  

Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.   ‘A person who wants to harm, injure, and threaten them’ is a term for Māra the Wicked.  

Tena kho pana samayena āyasmā kumārakassapo andhavane viharati.   Now at that time Venerable Kassapa the Prince was staying in the Dark Forest.  
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ andhavanaṁ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ kumārakassapaṁ etadavoca:  
Then, late at night, a glorious deity, lighting up the entire Dark Forest, went up to Kassapa the Prince, stood to one side, and said:  
Nāhaṁ taṁ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā”ti— 
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to this riddle except for the Realized One or his disciple or someone who has heard it from them.”  
Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kumārakassapo bhagavantaṁ etadavoca:  
Then, when the night had passed, Kassapa the Prince went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he asked:  
Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti.  
Satisfied, Venerable Kassapa the Prince was happy with what the Buddha said. 

Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.   ‘Sower’ is a term for Māra the Wicked.  
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ.  
‘Sower’s helpers’ is a term for Māra’s assembly.  
Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu.  
Now, the first group of ascetics and brahmins encroached on where the seed and the worldly pleasures of the flesh were sown by Māra and recklessly enjoyed eating it.  
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.  
They became indulgent, then they became negligent, and then Māra was able to do what he wanted with them on account of that seed and the worldly pleasures of the flesh.  
Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
And that’s how the first group of ascetics and brahmins failed to get free from Māra’s power.  
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu.  
‘The first group of ascetics and brahmins became indulgent …  
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.  
 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
and failed to get free of Māra’s power.  
Cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni.  
so they went back to where Māra had sown the seed and the worldly pleasures of the flesh.  
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.  
 
Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
And that’s how the second group of ascetics and brahmins failed to get free from Māra’s power.  
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe….  
‘The first …  
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
 
“ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe….  
 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
 
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni.  
 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.  
 
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
failed to get free of Māra’s power.  
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmise’ti.  
Why don’t we set up our lair close by where Māra has sown the seed and those worldly pleasures of the flesh? Then we can encroach on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’  
Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu.  
And that’s just what they did.  
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu.  
 
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.  
 
Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
And that’s how the third group of ascetics and brahmins failed to get free from Māra’s power.  
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa …pe….  
‘The first …  
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
 
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
 
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
 
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma.  
 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti.  
 
Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu.  
 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu.  
 
Appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.  
 
Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.  
failed to get free of Māra’s power.  
Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappeyyāma.  
Why don’t we set up our lair where Māra and his assembly can’t go?  
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti.  
Then we can encroach on where Māra has sown the seed and those worldly pleasures of the flesh, and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’  
Te yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappayiṁsu.  
And that’s just what they did.  
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.  
 
Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṁsu mārassa iddhānubhāvā.  
And that’s how the fourth group of ascetics and brahmins got free from Māra’s power.  
Kathañca, bhikkhave, agati mārassa ca māraparisāya ca?  
And where is it that Māra and his assembly can’t go?  
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.  
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.  
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti.  
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.”  

Pāsādamāruyha samantacakkhu;   having ascended the Temple of Truth,  
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.  
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.  
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.  
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.  

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   He realizes with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.  
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,  
They avoid injuring plants and seeds.  
itthikumārikapaṭiggahaṇā paṭivirato hoti,  
women and girls,  

“kiṁ nu kho mayaṁ āyasmato anuruddhassa evamārocimha:   “Did we ever tell you that we had  
“Na kho me āyasmanto evamārocesuṁ:  
“The venerables did not tell me that they had  
Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.  
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to recollect those venerables with confident heart, that would be for the whole world’s lasting welfare and happiness.  

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāya.   In the same way, there are ascetics and brahmins who are unskilled in this world and the other world, unskilled in Māra’s domain and its opposite, and unskilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting harm and suffering.  
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.  
In the same way, there are ascetics and brahmins who are skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting welfare and happiness.  
evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṅgatā.  
are the mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Having breasted Māra’s stream, they have safely crossed over to the far shore.  
evameva kho, bhikkhave, ye te bhikkhū pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.  
are the mendicants who, with the ending of the five lower fetters, are reborn spontaneously. They’re extinguished there, and are not liable to return from that world. They too, having breasted Māra’s stream, will safely cross over to the far shore.  
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.  
are the mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. They too, having breasted Māra’s stream, will safely cross over to the far shore.  
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.  
are the mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening. They too, having breasted Māra’s stream, will safely cross over to the far shore.  
evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.  
are the mendicants who are followers of teachings, followers by faith. They too, having breasted Māra’s stream, will safely cross over to the far shore.  
Ahaṁ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṁ, bhikkhave, ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.  
Mendicants, I am skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks I am worth listening to and trusting, it will be for their lasting welfare and happiness.”  
Yañca mārena sampattaṁ,  
as well as Māra’s reach,