4👑☸AN 3 vagga 5 & 6

AN 3 vagga 5. Cūḷavagga

	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 3	Numbered Discourses 3

5. The Lesser Chapter


5. Cūḷavagga	5. The Lesser Chapter

41. Present


41. Sammukhībhāvasutta	41. Present
“Tiṇṇaṃ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.	“monks, when three things are present, a faithful person from a good family makes much merit.
Katamesaṃ tiṇṇaṃ?	What three?
Saddhāya, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.	When faith is present,
Deyyadhammassa, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.	when a gift to give is present,
Dakkhiṇeyyānaṃ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.	and when those worthy of a teacher’s offering are present.
Imesaṃ kho, bhikkhave, tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavatī”ti.	When these three things are present, a faithful person from a good family makes much merit.”

42. Three Grounds


42. Tiṭhānasutta	42. Three Grounds
“Tīhi, bhikkhave, ṭhānehi saddho pasanno veditabbo.	“There are three grounds, monks, by which a person with faith and confidence can be known.
Katamehi tīhi?	What three?
Sīlavantānaṃ dassanakāmo hoti, saddhammaṃ sotukāmo hoti, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.	They like to see ethical people. They like to hear the true teaching. And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Imehi kho, bhikkhave, tīhi ṭhānehi saddho pasanno veditabbo.	These are the three grounds by which a person with faith and confidence can be known.


Dassanakāmo sīlavataṃ,	They like to see ethical people;
saddhammaṃ sotumicchati;	they want to hear the true teaching;
Vinaye maccheramalaṃ,	they’ve driven out the stain of stinginess:
sa ve saddhoti vuccatī”ti.	that’s who’s called a person of faith.”

43. Good Reasons


43. Atthavasasutta	43. Good Reasons
“Tayo, bhikkhave, atthavase sampassamānena alameva paresaṃ dhammaṃ desetuṃ.	“monks, taking three reasons into consideration provides quite enough motivation to teach Dhamma to another.
Katame tayo?	What three?
Yo dhammaṃ deseti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.	When the teacher understands the meaning and the teaching.
Yo dhammaṃ suṇāti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.	When the audience understands the meaning and the teaching.
Yo ceva dhammaṃ deseti yo ca dhammaṃ suṇāti ubho atthappaṭisaṃvedino ca honti dhammappaṭisaṃvedino ca.	When both the teacher and the audience understand the meaning and the teaching.
Ime kho, bhikkhave, tayo atthavase sampassamānena alameva paresaṃ dhammaṃ desetun”ti.	Taking these three reasons into consideration provides quite enough motivation to teach Dhamma to another.”

44. When Conversation Flows


44. Kathāpavattisutta	44. When Conversation Flows
“Tīhi, bhikkhave, ṭhānehi kathā pavattinī hoti.	“In three situations, monks, conversation flows.
Katamehi tīhi?	What three?
Yo dhammaṃ deseti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.	When the teacher understands the meaning and the teaching.
Yo dhammaṃ suṇāti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.	When the audience understands the meaning and the teaching.
Yo ceva dhammaṃ deseti yo ca dhammaṃ suṇāti ubho atthappaṭisaṃvedino ca honti dhammappaṭisaṃvedino ca.	When both the teacher and the audience understand the meaning and the teaching.
Imehi kho, bhikkhave, tīhi ṭhānehi kathā pavattinī hotī”ti.	These are the three situations in which conversation flows.”

45. Wise


45. Paṇḍitasutta	45. Wise
“Tīṇimāni, bhikkhave, paṇḍitapaññattāni sappurisapaññattāni.	“monks, these three things are recommended by wise and good people.
Katamāni tīṇi?	What three?
Dānaṃ, bhikkhave, paṇḍitapaññattaṃ sappurisapaññattaṃ.	Giving,
Pabbajjā, bhikkhave, paṇḍitapaññattā sappurisapaññattā.	going forth,
Mātāpitūnaṃ, bhikkhave, upaṭṭhānaṃ paṇḍitapaññattaṃ sappurisapaññattaṃ.	and taking care of your mother and father.
Imāni kho, bhikkhave, tīṇi paṇḍitapaññattāni sappurisapaññattānīti.	These are the three things recommended by wise and good people.”


Sabbhi dānaṃ upaññattaṃ,	“The viruous recommend giving,
ahiṃsā saṃyamo damo;	harmlessness, restraint, and taming;
Mātāpitu upaṭṭhānaṃ,	looking after your mother and father,
santānaṃ brahmacārinaṃ.	and peaceful spiritual practitioners.


Sataṃ etāni ṭhānāni,	These are the things recommended by the good,
yāni sevetha paṇḍito;	which the astute should cultivate.
Ariyo dassanasampanno,	A noble one, having vision,
sa lokaṃ bhajate sivan”ti.	will enjoy a world of pleasure.”

46. Ethical


46. Sīlavantasutta	46. Ethical
“Yaṃ, bhikkhave, sīlavanto pabbajitā gāmaṃ vā nigamaṃ vā upanissāya viharanti.	“monks, when ethical renunciates are supported by a town or village,
Tattha manussā tīhi ṭhānehi bahuṃ puññaṃ pasavanti.	the people there make much merit in three ways.
Katamehi tīhi?	What three?
Kāyena, vācāya, manasā.	By way of body, speech, and mind.
Yaṃ, bhikkhave, sīlavanto pabbajitā gāmaṃ vā nigamaṃ vā upanissāya viharanti.	When ethical renunciates are supported by a town or village,
Tattha manussā imehi tīhi ṭhānehi bahuṃ puññaṃ pasavantī”ti.	the people there make much merit in these three ways.”

47. Characteristics of the Conditioned


47. Saṅkhatalakkhaṇasutta	47. Characteristics of the Conditioned
“Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni.	“monks, conditioned phenomena have these three characteristics.
Katamāni tīṇi?	What three?
Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.	Arising is evident, vanishing is evident, and change while persisting is evident.
Imāni kho, bhikkhave, tīṇi saṅkhatassa saṅkhatalakkhaṇānī”ti.	These are the three characteristics of conditioned phenomena.”



Asaṅkhatalakkhaṇasutta	Characteristics of the Unconditioned
“Tīṇimāni, bhikkhave, asaṅkhatassa asaṅkhatalakkhaṇāni.	“Unconditioned phenomena have these three characteristics.
Katamāni tīṇi?	What three?
Na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati.	No arising is evident, no vanishing is evident, and no change while persisting is evident.
Imāni kho, bhikkhave, tīṇi asaṅkhatassa asaṅkhatalakkhaṇānī”ti.	These are the three characteristics of unconditioned phenomena.”

48. The King of Mountains


48. Pabbatarājasutta	48. The King of Mountains
“Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā tīhi vaḍḍhīhi vaḍḍhanti.	“monks, great sal trees grow in three ways supported by the Himalayas, the king of mountains.
Katamāhi tīhi?	What three?
Sākhāpattapalāsena vaḍḍhanti, tacapapaṭikāya vaḍḍhanti, pheggusārena vaḍḍhanti.	The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood.
Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā imāhi tīhi vaḍḍhīhi vaḍḍhanti.	Great sal trees grow in these three ways supported by the Himalayas, the king of mountains.


Evamevaṃ kho, bhikkhave, saddhaṃ kulapatiṃ nissāya anto jano tīhi vaḍḍhīhi vaḍḍhati.	In the same way, a family grows in three ways supported by a family head with faith.
Katamāhi tīhi?	What three?
Saddhāya vaḍḍhati, sīlena vaḍḍhati, paññāya vaḍḍhati.	Faith, ethics, and wisdom.
Saddhaṃ, bhikkhave, kulapatiṃ nissāya anto jano imāhi tīhi vaḍḍhīhi vaḍḍhatīti.	A family grows in these three ways supported by a family head with faith.”


Yathāpi pabbato selo,	“Supported by the mountain crags
araññasmiṃ brahāvane;	in the wilds, the formidable forest,
Taṃ rukkhā upanissāya,	the tree grows
vaḍḍhante te vanappatī.	to become lord of the forest.


Tatheva sīlasampannaṃ,	So too, when the family head
saddhaṃ kulapatiṃ idha;	is ethical and faithful,
Upanissāya vaḍḍhanti,	supported by them, they grow:
puttadārā ca bandhavā;	children, partners, and kin,
Amaccā ñātisaṅghā ca,	colleagues, relatives,
ye cassa anujīvino.	and those dependent for their livelihood.


Tyāssa sīlavato sīlaṃ,	Seeing the ethical conduct of the virtuous,
cāgaṃ sucaritāni ca;	the generosity and good deeds,
Passamānānukubbanti,	those who have discernment
attamatthaṃ vicakkhaṇā.	do likewise.


Idha dhammaṃ caritvāna,	Having practiced the teaching here,
maggaṃ sugatigāminaṃ;	the path that goes to a good place,
Nandino devalokasmiṃ,	they delight in the heavenly realm,
modanti kāmakāmino”ti.	enjoying all the pleasures they desire.”

49. Keen


49. Ātappakaraṇīyasutta	49. Keen
“Tīhi, bhikkhave, ṭhānehi ātappaṃ karaṇīyaṃ.	“In three situations, monks, you should be keen.
Katamehi tīhi?	What three?
Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karaṇīyaṃ, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karaṇīyaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ karaṇīyaṃ.	You should be keen to prevent bad, unskillful qualities from arising. You should be keen to give rise to skillful qualities. And you should be keen to endure physical pain—intense, severe, acute, unpleasant, disagreeable, life-threatening.
Imehi tīhi, bhikkhave, ṭhānehi ātappaṃ karaṇīyaṃ.	In these three situations, you should be keen.


Yato kho, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karoti, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ karoti.	It’s a monk who is keen to prevent bad, unskillful qualities from arising. They’re keen to give rise to skillful qualities. And they’re keen to endure physical pain—intense, severe, acute, unpleasant, disagreeable, life-threatening.
Ayaṃ vuccati, bhikkhave, bhikkhu ātāpī nipako sato sammā dukkhassa antakiriyāyā”ti.	This is called a monk who is keen, self-disciplined, and rememberful so as to rightly make an end of suffering.”

50. A Master Thief


50. Mahācorasutta	50. A Master Thief
“Tīhi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.	“monks, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.
Katamehi tīhi?	What three?
Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca hoti, balavanissito ca hoti.	A master thief relies on uneven ground, on thick cover, and on powerful individuals.
Kathañca, bhikkhave, mahācoro visamanissito hoti?	And how does a master thief rely on uneven ground?
Idha, bhikkhave, mahācoro nadīviduggaṃ vā nissito hoti pabbatavisamaṃ vā.	It’s when a master thief relies on inaccessible riverlands or rugged mountains.
Evaṃ kho, bhikkhave, mahācoro visamanissito hoti.	That’s how a master thief relies on uneven ground.


Kathañca, bhikkhave, mahācoro gahananissito hoti?	And how does a master thief rely on thick cover?
Idha, bhikkhave, mahācoro tiṇagahanaṃ vā nissito hoti, rukkhagahanaṃ vā rodhaṃ vā mahāvanasaṇḍaṃ vā.	It’s when a master thief relies on thick grass, thick trees, a ridge, or a large dense wood.
Evaṃ kho, bhikkhave, mahācoro gahananissito hoti.	That’s how a master thief relies on thick cover.


Kathañca, bhikkhave, mahācoro balavanissito hoti?	And how does a master thief rely on powerful individuals?
Idha, bhikkhave, mahācoro rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.	It’s when a master thief relies on rulers or their ministers.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.	‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṃ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, mahācoro balavanissito hoti.	That’s how a master thief relies on powerful individuals.
Ime kho, bhikkhave, tīhi aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.	A master thief with these three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.


Evamevaṃ kho, bhikkhave, tīhi aṅgehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	In the same way, when a bad monk has three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi tīhi?	What three?
Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti gahananissito ca balavanissito ca.	A bad monk relies on uneven ground, on thick cover, and on powerful individuals.


Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti?	And how does a bad monk rely on uneven ground?
Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti.	It’s when a bad monk has unethical conduct by way of body, speech, and mind.
Evaṃ kho, bhikkhave, pāpabhikkhu visamanissito hoti.	That’s how a bad monk relies on uneven ground.


Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti?	And how does a bad monk rely on thick cover?
Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato hoti.	It’s when a bad monk has wrong view, he’s attached to an extremist view.
Evaṃ kho, bhikkhave, pāpabhikkhu gahananissito hoti.	That’s how a bad monk relies on thick cover.


Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti?	And how does a bad monk rely on powerful individuals?
Idha, bhikkhave, pāpabhikkhu rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.	It’s when a bad monk relies on rulers or their ministers.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.	‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṃ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, pāpabhikkhu balavanissito hoti.	That’s how a bad monk relies on powerful individuals.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatī”ti.	When a bad monk has these three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.”

AN 3 vagga 6. Brāhmaṇavagga

	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 3	Numbered Discourses 3

vag 6. Brahmins


6. Brāhmaṇavagga	6. Brahmins

51. Two Brahmins (1st)


51. Paṭhamadvebrāhmaṇasutta	51. Two Brahmins (1st)
Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu.	Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side, and said to the Buddha:
“mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;	“We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old.
te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā.	And we haven’t done what is good and skillful, nor have we made a shelter from fear.
Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.	Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”


“Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;	“Indeed, brahmins, you’re old, elderly and senior.
te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā.	And you haven’t done what is good and skillful, nor have you made a shelter from fear.
Upanīyati kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena.	This world is led on by old age, sickness, and death.
Evaṃ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.	But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.”


Upanīyati jīvitamappamāyu,	“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;	There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,	Seeing this peril in death,
Puññāni kayirātha sukhāvahāni.	you should do good deeds that bring happiness.


Yodha kāyena saṃyamo,	The restraint practiced here—
Vācāya uda cetasā;	of body, speech, and mind—
Taṃ tassa petassa sukhāya hoti,	leads the departed to happiness,
Yaṃ jīvamāno pakaroti puññan”ti.	as the good deeds done while living.”

52. Two Brahmins (2nd)


52. Dutiyadvebrāhmaṇasutta	52. Two Brahmins (2nd)
Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ:	Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, being a hundred and twenty years old—went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;	“We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old.
te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā.	And we haven’t done what is good and skillful, nor have we made a shelter from fear.
Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.	Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”


“Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;	“Indeed, brahmins, you’re old, elderly and senior.
te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā.	And you haven’t done what is good and skillful, nor have you made a shelter from fear.
Āditto kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena.	This world is burning with old age, sickness, and death.
Evaṃ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.	But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.”


Ādittasmiṃ agārasmiṃ,	“When your house is on fire,
yaṃ nīharati bhājanaṃ;	you rescue the pot
Taṃ tassa hoti atthāya,	that’s useful,
no ca yaṃ tattha ḍayhati.	not the one that’s burnt.


Evaṃ āditto kho loko,	And as the world is on fire
jarāya maraṇena ca;	with old age and death,
Nīharetheva dānena,	you should rescue by giving,
dinnaṃ hoti sunīhataṃ.	for what’s given is rescued.


Yodha kāyena saṃyamo,	The restraint practiced here—
Vācāya uda cetasā;	of body, speech, and mind—
Taṃ tassa petassa sukhāya hoti,	leads the departed to happiness,
Yaṃ jīvamāno pakaroti puññan”ti.	as the good deeds done while living.”

53. A Certain Brahmin


53. Aññatarabrāhmaṇasutta	53. A Certain Brahmin
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi … pe … ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	Then a brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati.	“Master Gotama, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?	In what way is the teaching realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”


“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	“A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Ratto kho … pe … kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.
Ratto kho … pe … attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti.
Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….	This is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.


Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Dose pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	When hate has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….	This, too, is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.


Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.	This, too, is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”


“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

54. A Wanderer


54. Paribbājakasutta	54. A Wanderer
Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho so brāhmaṇaparibbājako bhagavantaṃ etadavoca:	Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha:
“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati.	“Master Gotama, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?	In what way is the teaching realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”


“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.


Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	A greedy person does bad things by way of body, speech, and mind.
Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.	When greed has been given up, they don’t do bad things by way of body, speech, and mind.


Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti.	A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.	When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….	This is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.


Duṭṭho kho, brāhmaṇa, dosena … pe …	A hateful person …
mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.


Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	A deluded person does bad things by way of body, speech, and mind.
Mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.	When delusion has been given up, they don’t do bad things by way of body, speech, and mind.


Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti.	A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
Mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.	When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.	This, too, is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”


“Abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

55. nirvana'd


55. Nibbutasutta	55. nirvana'd
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	Then the brahmin Jāṇussoṇi went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“‘sandiṭṭhikaṃ nibbānaṃ sandiṭṭhikaṃ nibbānan’ti, bho gotama, vuccati.	“Master Gotama, they say that ‘nirvana is realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī”ti?	In what way is nirvana realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”


Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.	This is how nirvana is realizable in this very life.


Duṭṭho kho, brāhmaṇa … pe …	A hateful person …
mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.	This, too, is how nirvana is realizable in this very life.


Yato kho ayaṃ, brāhmaṇa, anavasesaṃ rāgakkhayaṃ paṭisaṃvedeti, anavasesaṃ dosakkhayaṃ paṭisaṃvedeti, anavasesaṃ mohakkhayaṃ paṭisaṃvedeti;	When you experience the ending of greed, hate, and delusion without anything left over,
evaṃ kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī”ti.	that’s how nirvana is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”


“Abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

56. Falling Apart


56. Palokasutta	56. Falling Apart
Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca:	Then a well-to-do Brahmin went up to the Buddha, and seated to one side he said to him:
“sutaṃ metaṃ, bho gotama, pubbakānaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“Master Gotama, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘pubbe sudaṃ ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo’ti.	‘In the old days this world was as crowded as hell, just full of people. The villages, towns and capital cities were no more than a chicken’s flight apart.’
Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti?	What is the cause, sir, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?”


“Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.	“These days, brahmin, humans just love illicit desire. They’re overcome by immoral greed, and mired in wrong thoughts.
Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṃ jīvitā voropenti, tena bahū manussā kālaṃ karonti.	Taking up sharp knives, they murder each other. And so many people perish.
Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.	This is the cause, this is the reason why these days human numbers have dwindled.


Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.	Furthermore, because these days humans just love illicit desire …
Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ devo na sammādhāraṃ anuppavecchati.	the heavens don’t provide enough rain,
Tena dubbhikkhaṃ hoti dussassaṃ setaṭṭhikaṃ salākāvuttaṃ.	so there’s famine, a bad harvest, with blighted crops that turn to straw.
Tena bahū manussā kālaṃ karonti.	And so many people perish.
Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.	This is the cause, this is the reason why these days human numbers have dwindled.


Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.	Furthermore, because these days humans just love illicit desire …
Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ yakkhā vāḷe amanusse ossajjanti, tena bahū manussā kālaṃ karonti.	native spirits let vicious monsters loose. And so many people perish.
Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti.	This is the cause, this is the reason why these days human numbers have dwindled.”


“Abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

57. Vacchagotta


57. Vacchagottasutta	57. Vacchagotta
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Vacchagotta went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“sutaṃ metaṃ, bho gotama, samaṇo gotamo evamāha:	“I have heard, Master Gotama, that the ascetic Gotama says this:
‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ;	‘Gifts should only be given to me, not to others.
mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ;	Gifts should only be given to my disciples, not to the disciples of others.
mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ;	Only what is given to me is very fruitful, not what is given to others.
mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti.	Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’
Ye te, bho gotama, evamāhaṃsu ‘samaṇo gotamo evamāha:
“mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ.
Mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ.
Mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ.
Mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan”’ti.
Kacci te bhoto gotamassa vuttavādino na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati?	I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?
Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotaman”ti.	For we don’t want to misrepresent Master Gotama.”


“Ye te, vaccha, evamāhaṃsu:	“Vaccha, those who say this
‘samaṇo gotamo evamāha:
“mayhameva dānaṃ dātabbaṃ … pe …
nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan”’ti
na me te vuttavādino. Abbhācikkhanti ca pana maṃ asatā abhūtena.	do not repeat what I have said. They misrepresent me with what is false and untrue.
Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.	Anyone who prevents another from giving makes an obstacle and a barrier for three people.
Katamesaṃ tiṇṇaṃ?	What three?
Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca.	The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they’ve already broken and damaged themselves.
Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.	Anyone who prevents another from giving makes an obstacle and a barrier for these three people.


Ahaṃ kho pana, vaccha, evaṃ vadāmi:	Vaccha, this is what I say:
‘ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṃ vā sarāvadhovanaṃ vā chaḍḍeti:	‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking:
“ye tattha pāṇā te tena yāpentū”’ti, tato nidānampāhaṃ, vaccha, puññassa āgamaṃ vadāmi.	“May any creatures here be nourished!”’
Ko pana vādo manussabhūte.	How much more then for human beings!
Api cāhaṃ, vaccha, sīlavato dinnaṃ mahapphalaṃ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.	However, I say that a gift to an ethical person is more fruitful than one to an unethical person. They’ve given up five factors, and possess five factors.


Katamāni pañcaṅgāni pahīnāni honti?	What are the five factors they’ve given up?
Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.	Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Imāni pañcaṅgāni vippahīnāni honti.	These are the five factors they’ve given up.


Katamehi pañcahi aṅgehi samannāgato hoti?	What are the five factors they possess?
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti;	The entire spectrum of an adept’s ethics, undistractible-lucidity, wisdom, freedom, and knowledge and vision of freedom.
imehi pañcahi aṅgehi samannāgato hoti.	These are the five factors they possess.
Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalanti vadāmīti.	I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.”


Iti kaṇhāsu setāsu,	“Cows may be black or white,
rohiṇīsu harīsu vā;	red or tawny,
Kammāsāsu sarūpāsu,	mottled or uniform,
gosu pārevatāsu vā.	or pigeon-colored.


Yāsu kāsuci etāsu,	but when one is born among them,
danto jāyati puṅgavo;	the bull that’s tamed,
Dhorayho balasampanno,	—a behemoth, powerful,
kalyāṇajavanikkamo;	well-paced in pulling forward—
Tameva bhāre yuñjanti,	they yoke the load just to him,
nāssa vaṇṇaṃ parikkhare.	regardless of his color.


Evamevaṃ manussesu,	So it is for humans,
yasmiṃ kasmiñci jātiye;	wherever they may be born,
Khattiye brāhmaṇe vesse,	—among aristocrats, brahmins, merchants,
sudde caṇḍālapukkuse.	workers, or outcasts and scavengers—


Yāsu kāsuci etāsu,	one is born among them,
danto jāyati subbato;	tamed, true to their vows.
Dhammaṭṭho sīlasampanno,	Firm in principle, accomplished in ethical conduct,
saccavādī hirīmano.	truthful, conscientious,


Pahīnajātimaraṇo,	they’ve given up birth and death.
brahmacariyassa kevalī;	Complete in the spiritual journey,
Pannabhāro visaṃyutto,	with burden put down, detached,
katakicco anāsavo.	they’ve completed the task and are free of defilements.


Pāragū sabbadhammānaṃ,	Gone beyond all things,
anupādāya nibbuto;	they’re nirvana'd by not grasping.
Tasmiṃyeva viraje khette,	In that flawless field,
vipulā hoti dakkhiṇā.	a teacher’s offering is abundant.


Bālā ca avijānantā,	Fools who don’t understand,
dummedhā assutāvino;	—stupid, uneducated—
Bahiddhā denti dānāni,	give their gifts to those outside,
na hi sante upāsare.	and don’t attend the peaceful ones.


Ye ca sante upāsanti,	But those who do attend the peaceful ones,
sappaññe dhīrasammate;	—wise, esteemed as sages—
Saddhā ca nesaṃ sugate,	and whose faith in the Holy One
mūlajātā patiṭṭhitā.	has roots planted deep,


Devalokañca te yanti,	they go to the realm of the gods,
kule vā idha jāyare;	or are born here in a good family.
Anupubbena nibbānaṃ,	Gradually those astute ones
adhigacchanti paṇḍitā”ti.	reach nirvana.”

58. Tikaṇṇa


58. Tikaṇṇasutta	58. Tikaṇṇa
Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ … pe …	Then Tikaṇṇa the brahmin went up to the Buddha, and exchanged greetings with him.
ekamantaṃ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṃ sudaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsati:	Seated to one side Tikaṇṇa, in front of the Buddha, praised the brahmins who were expert in the three Vedas.
“evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā”ti.	“Such are the brahmins, masters of the three Vedic knowledges! Thus are the brahmins, masters of the three Vedic knowledges!”


“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī”ti?	“But brahmin, how do the brahmins describe a brahmin who is master of the three Vedic knowledges?”
“Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti.	“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Evaṃ kho, bho gotama, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī”ti.	That’s how the brahmins describe a brahmin who is master of the three Vedic knowledges.”


“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.	“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.”
“Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti?	“But Master Gotama, how is one a master of the three knowledges in the training of the noble one?
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti.	Master Gotama, please teach me this.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi.	“Yes sir,” Tikaṇṇa replied.
Bhagavā etadavoca:	The Buddha said this:


“Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	“Brahmin, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Ayamassa paṭhamā vijjā adhigatā hoti;	This is the first knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā … pe … manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings, alas, did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Ayamassa dutiyā vijjā adhigatā hoti;	This is the second knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayamassa tatiyā vijjā adhigatā hoti;	This is the third knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharatoti.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute.”


Anuccāvacasīlassa,	“For someone whose ethical conduct doesn’t waver,
nipakassa ca jhāyino;	who is self-disciplined, practicing jhāna;
Cittaṃ yassa vasībhūtaṃ,	whose mind is mastered,
ekaggaṃ susamāhitaṃ.	unified, serene.


Taṃ ve tamonudaṃ dhīraṃ,	That wise one dispels the darkness,
tevijjaṃ maccuhāyinaṃ;	master of the three knowledges, destroyer of death.
Hitaṃ devamanussānaṃ,	For the welfare of gods and humans,
āhu sabbappahāyinaṃ.	he’s given up everything, they say.


Tīhi vijjāhi sampannaṃ,	Accomplished in the three knowledges,
asammūḷhavihārinaṃ;	living without confusion,
Buddhaṃ antimadehinaṃ,	bearing the final body,
taṃ namassanti gotamaṃ.	they revere the awakened Gotama.


Pubbenivāsaṃ yo vedī,	Who knows their past lives,
saggāpāyañca passati;	and sees heaven and places of loss,
Atho jātikkhayaṃ patto,	and has attained the end of rebirth,
abhiññāvosito muni.	that sage has perfect insight.


Etāhi tīhi vijjāhi,	It’s because of these three knowledges
tevijjo hoti brāhmaṇo;	that a brahmin is a master of the three knowledges.
Tamahaṃ vadāmi tevijjaṃ,	That’s who I call a three-knowledge master,
nāññaṃ lapitalāpananti.	and not the other one, the lip-reciter.”



Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti.	“This, brahmin, is a master of the three knowledges in the training of the noble one.”
“Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti.	“Master Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.
Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ.	And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one.


Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

59. Jāṇussoṇi


59. Jāṇussoṇisutta	59. Jāṇussoṇi
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ … pe … ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
“yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā”ti.	“Master Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.”
“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī”ti?	“But brahmin, how do the brahmins describe a brahmin who is an expert in the three Vedas?”
“Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti.	“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī”ti.	That’s how the brahmins describe a brahmin who is an expert of the three Vedas.”


“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.	“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.”
“Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti?	“But Master Gotama, how is one a master of the three knowledges in the training of the noble one?
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti.	Master Gotama, please teach me this.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.	“Yes sir,” Jāṇussoṇi replied.
Bhagavā etadavoca:	The Buddha said this:


“Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi … pe …	“Brahmin, it’s when a monk, quite secluded from sensual pleasures …
catutthaṃ jhānaṃ upasampajja viharati.	… enters and remains in the fourth jhāna.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, with features and details.
Ayamassa paṭhamā vijjā adhigatā hoti;	This is the first knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.
Ayamassa dutiyā vijjā adhigatā hoti;	This is the second knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayamassa tatiyā vijjā adhigatā hoti;	This is the third knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharatoti.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute.”


Yo sīlabbatasampanno,	“One who is perfect in precepts and observances,
pahitatto samāhito;	resolute and composed,
Cittaṃ yassa vasībhūtaṃ,	whose mind is mastered,
ekaggaṃ susamāhitaṃ.	unified, serene;


Pubbenivāsaṃ yo vedī,	who knows their past lives,
saggāpāyañca passati;	and sees heaven and places of loss,
Atho jātikkhayaṃ patto,	and has attained the end of rebirth,
abhiññāvosito muni.	that sage has perfect insight.


Etāhi tīhi vijjāhi,	Because of these three knowledges
tevijjo hoti brāhmaṇo;	a brahmin is a master of the three knowledges.
Tamahaṃ vadāmi tevijjaṃ,	That’s who I call a three-knowledge master,
nāññaṃ lapitalāpananti.	and not the other one, the lip-reciter.”



Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti.	“This, brahmin, is a master of the three knowledges in the training of the noble one.”
“Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti.	“Master Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.
Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ.	And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one.


Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

60. With Saṅgārava


60. Saṅgāravasutta	60. With Saṅgārava
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“mayamassu, bho gotama, brāhmaṇā nāma.	“Master Gotama, we who are called brahmins
Yaññaṃ yajāmapi yajāpemapi.	make sacrifices and encourage others to make sacrifices.
Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ.	Now, Master Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice.
Yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇan”ti.	But, Master Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”


“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So evamāha:	He says,
‘ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi;	‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known.
etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	Please, all of you, practice like this, and you too will realize the supreme culmination of the spiritual life, and will live having realized it with your own insight.’
Iti ayañceva satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.	So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.


Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇan”ti?	This being so, are they doing good for just one person or for many people on account of going forth?”
“Iccāyampi, bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇan”ti.	“This being so, Master Gotama, they are doing good for many people on account of going forth.”


Evaṃ vutte, āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca:	When he said this, Venerable Ānanda said to Saṅgārava:
“imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā”ti?	“Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
Evaṃ vutte, saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:	Saṅgārava said to Ānanda:
“seyyathāpi bhavaṃ gotamo bhavaṃ cānando.	“Those such as Masters Gotama and Ānanda
Ete me pujjā, ete me pāsaṃsā”ti.	are honored and praised by me!”


Dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca:	For a second time, Ānanda said to Saṅgārava:
“na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi:	“Brahmin, I didn’t ask you
‘ke vā te pujjā ke vā te pāsaṃsā’ti?	who you honor and praise.
Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi:	I asked you,
‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti?	which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:	For a second time Saṅgārava said to Ānanda:
“seyyathāpi bhavaṃ gotamo bhavaṃ cānando.	“Those such as Masters Gotama and Ānanda
Ete me pujjā, ete me pāsaṃsā”ti.	are honored and praised by me!”


Tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca:	For a third time, Ānanda said to Saṅgārava:
“na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi:	“Brahmin, I didn’t ask you
‘ke vā te pujjā ke vā te pāsaṃsā’ti?	who you honor and praise.
Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi:	I asked you,
‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti?	which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:	For a third time Saṅgārava said to Ānanda:
“seyyathāpi bhavaṃ gotamo bhavaṃ cānando.	“Those such as Masters Gotama and Ānanda
Ete me pujjā, ete me pāsaṃsā”ti.	are honored and praised by me!”


Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti no vissajjeti.	“Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering.
Yannūnāhaṃ parimoceyyan”ti.	Why don’t I give him a way out?”
Atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca:	Then the Buddha said to Saṅgārava:
“kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti?	“Brahmin, what came up in the conversation among the king’s retinue today, sitting together in the royal compound?”
“Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi:	“Master Gotama, this came up:
‘pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ;	‘Formerly, it seems, there were fewer monks, but more of them displayed superhuman demonstrations of psychic power;
etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī’ti.	while these days, there are more monks, but fewer display superhuman demonstrations of psychic power.’
Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti.	This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.”


“Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni.	“Brahmin, there are three kinds of demonstration.
Katamāni tīṇi?	What three?
Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.	A demonstration of psychic power, a demonstration of revealing, and an instructional demonstration.
Katamañca, brāhmaṇa, iddhipāṭihāriyaṃ?	And what is the demonstration of psychic power?
Idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti’.	It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ.	This is called the demonstration of psychic power.


Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ?	And what is the demonstration of revealing?
Idha, brāhmaṇa, ekacco nimittena ādisati:	In one case, someone reveals by means of a sign:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.	‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.


Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati:	In another case, someone reveals after hearing it from humans or non-humans or deities:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.	‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.


Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati:	In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.	‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.


Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti:	In another case, someone comprehends the mind of a person who has attained the undistractible-lucidity that’s free of directing-thought and evaluation. They understand:
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.	‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.
Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.	This is called the demonstration of revealing.


Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ?	And what is an instructional demonstration?
Idha, brāhmaṇa, ekacco evamanusāsati:	It’s when someone instructs others like this:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti.	‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ.	This is called an instructional demonstration.
Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni.	These are the three kinds of demonstration.
Imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā”ti?	Of these three kinds of demonstration, which do you consider to be the finest?”


“Tatra, bho gotama, yadidaṃ pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti … pe …	“Regarding this, Master Gotama, a demonstration of psychic power
yāva brāhmalokāpi kāyena vasaṃ vatteti,
idaṃ, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti.	is experienced only by the one who performs it, occurring only to them.
Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.	This seems to me like a magic trick.


Yampidaṃ, bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati:	And the demonstration where someone reveals something by means of a sign,
‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati … pe …	or after hearing it from human, non-humans, or deities,
napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati … pe …	or by hearing the sound of thought spreading as someone thinks and considers,
napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti:	or by comprehending the mind of another person,
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
Idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti.	is also experienced only by the one who performs it, occurring only to them.
Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.	This also seems to me like a magic trick.


Yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati:	But as to the demonstration where someone instructs others:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti.	‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
Idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca.	I prefer this demonstration, Master Gotama. It’s the finest of the three kinds of demonstration.


Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	It’s incredible, Master Gotama, it’s amazing,
Yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema.	how well said this was said by Master Gotama. We regard Master Gotama as someone who possesses these three kinds of demonstration.
Bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti,	For Master Gotama wields the many kinds of psychic power … controlling the body as far as the Brahmā realm.
bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti:	And Master Gotama comprehends the mind of another person who has attained the undistractible-lucidity that is free of directing-thought and evaluation. He understands:
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.	‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’
Bhavañhi gotamo evamanusāsati:	And Master Gotama instructs others like this:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.	‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”


“Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā;	“Your words are clearly invasive and intrusive, brahmin.
api ca tyāhaṃ byākarissāmi.	Nevertheless, I will answer you.
Ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi … pe … yāva brahmalokāpi kāyena vasaṃ vattemi.	For I do wield the many kinds of psychic power … controlling the body as far as the Brahmā realm.
Ahañhi, brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi:	And I do comprehend the mind of another person who has attained the undistractible-lucidity that is free of directing-thought and evaluation. I understand:
‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.	‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’
Ahañhi, brāhmaṇa, evamanusāsāmi:	And I do instruct others like this:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.	‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”


“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti?	“But Master Gotama, is there even one other monk who possesses these three kinds of demonstration, apart from Master Gotama?”
“Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti.	“There’s not just one hundred monks, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.”
“Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī”ti?	“But where are these monks now staying?”
“Imasmiṃyeva kho, brāhmaṇa, bhikkhusaṃghe”ti.	“Right here, brahmin, in this Saṅgha of monks.”


“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 3 vagga 5 & 6

AN 3 vagga 5 & 6

AN 3 vagga 5. Cūḷavagga

5. The Lesser Chapter

41. Present

42. Three Grounds

43. Good Reasons

44. When Conversation Flows

45. Wise

46. Ethical

47. Characteristics of the Conditioned

48. The King of Mountains

49. Keen

50. A Master Thief

AN 3 vagga 6. Brāhmaṇavagga

vag 6. Brahmins

51. Two Brahmins (1st)

52. Two Brahmins (2nd)

53. A Certain Brahmin

54. A Wanderer

55. nirvana'd

56. Falling Apart

57. Vacchagotta

58. Tikaṇṇa

59. Jāṇussoṇi

60. With Saṅgārava

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