4👑☸AN 3 vagga 8 & 9

AN 3 vagga 8. Ānandavagga

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

8. Ānanda


8. Ānandavagga	8. Ānanda

71. With Channa


71. Channasutta	71. With Channa
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho channo paribbājako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Then the wanderer Channa went up to Venerable Ānanda and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho channo paribbājako āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“tumhepi, āvuso ānanda, rāgassa pahānaṃ paññāpetha, dosassa pahānaṃ paññāpetha, mohassa pahānaṃ paññāpethā”ti.	“Reverend Ānanda, do you advocate giving up greed, hate, and delusion?”
“Mayaṃ kho, āvuso, rāgassa pahānaṃ paññāpema, dosassa pahānaṃ paññāpema, mohassa pahānaṃ paññapemā”ti.	“We do, reverend.”


“Kiṃ pana tumhe, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpetha, kiṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpetha, kiṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpethā”ti?	“But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?”


“Ratto kho, āvuso, 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 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, āvuso, 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, āvuso, 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.
Rāgo kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko.	Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to nirvana.


Duṭṭho kho, āvuso, dosena … pe …	A hateful person makes co-doings that hurt themselves, hurt others, and hurt both. …
mūḷho kho, āvuso, 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, āvuso, 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, āvuso, 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.
Moho kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko.	Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to nirvana.
Idaṃ kho mayaṃ, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpema.	This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”
Idaṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpema.
Idaṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpemā”ti.


“Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?	“But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?”
“Atthāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.	“There is, reverend, a path and a practice for giving up that greed, hate, and delusion.”
“Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?	“Well, what is it?”
“Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	“It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.	This is the path, this is the practice for giving up that greed, hate, and delusion.”
“Bhaddako kho, āvuso, maggo bhaddikā paṭipadā etassa rāgassa dosassa mohassa pahānāya.	“This is a fine path, a fine practice, for giving up that greed, hate, and delusion.
Alañca panāvuso ānanda, appamādāyā”ti.	Just this much is enough to be diligent.”

72. A Disciple of the Ājīvakas


72. Ājīvakasutta	72. A Disciple of the Ājīvakas
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho aññataro ājīvakasāvako gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so ājīvakasāvako gahapati āyasmantaṃ ānandaṃ etadavoca:	Then a householder who was a disciple of the Ājīvaka ascetics went up to Venerable Ānanda, bowed, sat down to one side, and said to Ānanda:


“Kesaṃ no, bhante ānanda, dhammo svākkhāto?	“Sir, whose teaching is well explained?
Ke loke suppaṭipannā?	Who in the world is practicing well?
Ke loke sukatā”ti?	Who in the world has done well?”
“Tena hi, gahapati, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, householder, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, gahapati,	What do you think, householder?
ye rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto no vā?	Is the teaching of those who teach for giving up greed, hate, and delusion well explained or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto.	“The teaching of those who teach for giving up greed, hate, and delusion is well explained.
Evaṃ me ettha hotī”ti.	That’s how I see it.”


“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?
ye rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā no vā?	Are those who practice for giving up greed, hate, and delusion practicing well or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā.	“Those who practice for giving up greed, hate, and delusion are practicing well.
Evaṃ me ettha hotī”ti.	That’s how I see it.”


“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?
yesaṃ rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sukatā no vā?	Have those who’ve given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—done well in the world, or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno … pe … yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sukatā.	“Those who’ve given up greed, hate, and delusion have done well in the world.
Evaṃ me ettha hotī”ti.	That’s how I see it.”


“Iti kho, gahapati, tayāvetaṃ byākataṃ:	“So, householder, you’ve declared:
‘ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto’ti.	‘The teaching of those who teach for giving up greed, hate, and delusion is well explained.’
Tayāvetaṃ byākataṃ:	And you’ve declared:
‘ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā’ti.	‘Those who practice for giving up greed, hate, and delusion are practicing well.’
Tayāvetaṃ byākataṃ:	And you’ve declared:
‘yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno … pe … yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, te loke sukatā’”ti.	‘Those who’ve given up greed, hate, and delusion have done well in the world.’”


“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Na ceva nāma sadhammukkaṃsanā bhavissati, na ca paradhammāpasādanā.	There’s no acclaiming your own teaching or disrespecting someone else’s,
Āyataneva dhammadesanā, attho ca vutto, attā ca anupanīto.	just teaching what’s relevant in that context. The goal is spoken of, but the self is not involved.
Tumhe, bhante ānanda, rāgassa pahānāya dhammaṃ desetha, dosassa … pe … mohassa pahanāya dhammaṃ desetha.	You, sir, teach Dhamma for giving up greed, hate, and delusion.
Tumhākaṃ, bhante ānanda, dhammo svākkhāto.	Your teaching is well explained.
Tumhe, bhante ānanda, rāgassa pahānāya paṭipannā, dosassa … pe … mohassa pahānāya paṭipannā.	You, sir, practice for giving up greed, hate, and delusion.
Tumhe, bhante, loke suppaṭipannā.	You in the world are practicing well.
Tumhākaṃ, bhante ānanda, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, tumhākaṃ doso pahīno … pe … tumhākaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.	You’ve given up greed, hate, and delusion.
Tumhe loke sukatā.	You in the world have done well.


Abhikkantaṃ, bhante, abhikkantaṃ, bhante.	Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ ayyena ānandena 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, Venerable Ānanda has made the teaching clear in many ways.
Esāhaṃ, bhante ānanda, taṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ ayyo ānando dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Venerable Ānanda remember me as a lay follower who has gone for refuge for life.”

73. With Mahānāma the Sakyan


73. Mahānāmasakkasutta	73. With Mahānāma the Sakyan
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena bhagavā gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.	Now at that time the Buddha had recently recovered from an illness.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi:	“For a long time, sir, I have understood your teaching like this:
‘samāhitassa ñāṇaṃ, no asamāhitassā’ti.	‘Knowledge is for those with undistractible-lucidity, not those without undistractible-lucidity.’
Samādhi nu kho, bhante, pubbe, pacchā ñāṇaṃ;	But, sir, does undistractible-lucidity come first, then knowledge?
udāhu ñāṇaṃ pubbe, pacchā samādhī”ti?	Or does knowledge come first, then undistractible-lucidity?”
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“bhagavā kho gilānavuṭṭhito aciravuṭṭhito gelaññā.	“The Buddha has recently recovered from an illness,
Ayañca mahānāmo sakko bhagavantaṃ atigambhīraṃ pañhaṃ pucchati.	and this Mahānāma asks him a question that’s too deep.
Yannūnāhaṃ mahānāmaṃ sakkaṃ ekamantaṃ apanetvā dhammaṃ deseyyan”ti.	Why don’t I take him off to one side and teach him the Dhamma?”


Atha kho āyasmā ānando mahānāmaṃ sakkaṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā mahānāmaṃ sakkaṃ etadavoca:	Then Ānanda took Mahānāma by the arm, led him off to one side, and said to him:
“sekhampi kho, mahānāma, sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā.	“Mahānāma, the Buddha has spoken of the ethics, undistractible-lucidity, and wisdom of a trainee; and the ethics, undistractible-lucidity, and wisdom of an adept.
Katamañca, mahānāma, sekhaṃ sīlaṃ?	What is the ethics of a trainee?
Idha, mahānāma, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Idaṃ vuccati, mahānāma, sekhaṃ sīlaṃ.	This is called the ethics of a trainee.


Katamo ca, mahānāma, sekho samādhi?	And what is the undistractible-lucidity of a trainee?
Idha, mahānāma, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, mahānāma, sekho samādhi.	This is called the undistractible-lucidity of a trainee.


Katamā ca, mahānāma, sekhā paññā?	And what is the wisdom of a trainee?
Idha, mahānāma, bhikkhu ‘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’.
Ayaṃ vuccati, mahānāma, sekhā paññā.	This is called the wisdom of a trainee.


Sa kho so, mahānāma, ariyasāvako evaṃ sīlasampanno evaṃ samādhisampanno evaṃ paññāsampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Then a noble disciple—accomplished in ethics, undistractible-lucidity, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Evaṃ kho, mahānāma, sekhampi sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā”ti.	In this way the Buddha has spoken of the ethics, undistractible-lucidity, and wisdom of both the trainee and the master.”

74. Jains


74. Nigaṇṭhasutta	74. Jains
Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho abhayo licchavi āyasmantaṃ ānandaṃ etadavoca:	Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him:
“nigaṇṭho, bhante, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti:	“Sir, the Jain leader Nāṭaputta claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
So purāṇānaṃ kammānaṃ tapasā byantībhāvaṃ paññāpeti navānaṃ kammānaṃ akaraṇā setughātaṃ.	He advocates the elimination of past karma by mortification, and breaking the bridge by not making new karma.
Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissati—	So with the ending of karma, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away.
evametissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti.	This is how to go beyond suffering by means of this purification by wearing away in this very life.
Idha, bhante, bhagavā kimāhā”ti?	What, sir, does the Buddha say about this?”


“Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.	“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katamā tisso?	What three?
Idha, abhaya, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when, Abhaya, a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.


Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	Then a monk accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.


Sa kho so, abhaya, bhikkhu evaṃ samādhisampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Then a monk accomplished in undistractible-lucidity realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.	These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize nirvana.”


Evaṃ vutte, paṇḍitakumārako licchavi abhayaṃ licchaviṃ etadavoca:	When he said this, Paṇḍitakumāra said to Abhaya:
“kiṃ pana tvaṃ, samma abhaya, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodasī”ti?	“Dear Abhaya, is there anything in what Ānanda has said so well that you would disagree with?”
“Kyāhaṃ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodissāmi.	“How could I not agree with what was said so well by Ānanda?
Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti.	If anyone didn’t agree with him, their head would explode!”

75. Support


75. Nivesakasutta	75. Support
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā.	“Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things.
Katamesu tīsu?	What three?
Buddhe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā:	Experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ, buddho bhagavā’ti,	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
dhamme aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā:	Experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti,	‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
saṃghe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā:	Experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṃgho ujuppaṭipanno bhagavato sāvakasaṃgho ñāyappaṭipanno bhagavato sāvakasaṃgho sāmīcippaṭipanno bhagavato sāvakasaṃgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṃgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’


Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ—	There might be change in the four primary elements—
pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ.	earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change.
So vatānanda, buddhe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.	In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.


Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ—	There might be change in the four primary elements—
pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva dhamme … pe …	earth, water, air, and fire—but a noble disciple with experiential confidence in the teaching …
na tveva saṅghe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ.	or the Saṅgha would never change.
So vatānanda, saṅghe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.	In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.


Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, imesu tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.	Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these three things.”

76. Existence (1st)


76. Paṭhamabhavasutta	76. Existence (1st)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“bhavo, bhavoti, bhante, vuccati.	“Sir, they speak of this thing called ‘continued existence’.
Kittāvatā nu kho, bhante, bhavo hotī”ti?	How is continued existence defined?”


“Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?	“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. ()	The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.


Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?	If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. ()	The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.


Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?	If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti.	The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
Evaṃ kho, ānanda, bhavo hotī”ti.	That’s how continued existence is defined.”

77. Existence (2nd)


77. Dutiyabhavasutta	77. Existence (2nd)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami … pe … āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“bhavo, bhavoti, bhante, vuccati.	“Sir, they speak of this thing called ‘continued existence’.
Kittāvatā nu kho, bhante, bhavo hotī”ti?	How is continued existence defined?”


“Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?	“If, Ānanda, there were no deeds to result in the sensual realm, would existence in the sensual realm still come about?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti.	The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.


Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?	If there were no deeds to result in the realm of luminous form, would existence in the realm of luminous form still be evident?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti.	The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.


Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?	If there were no deeds to result in the formless realm, would existence in the formless realm still be evident?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti.	The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
Evaṃ kho, ānanda, bhavo hotī”ti.	That’s how continued existence is defined.”

78. Precepts and Observances


78. Sīlabbatasutta	78. Precepts and Observances
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“sabbaṃ nu kho, ānanda, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphalan”ti?	“Ānanda, are all precepts and observances, lifestyles, and spiritual paths fruitful when taken as the essence?”
“Na khvettha, bhante, ekaṃsenā”ti.	“This is no simple matter, sir.”
“Tena hānanda, vibhajassū”ti.	“Well then, Ānanda, break it down.”


“Yañhissa, bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ aphalaṃ.	“Take the case of someone who cultivates precepts and observances, lifestyle, and a spiritual path, taking this as the essence. If unskillful qualities grow while skillful qualities decline, that’s not fruitful.
Yañca khvāssa, bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphalan”ti.	However, if unskillful qualities decline while skillful qualities grow, that is fruitful.”
Idamavoca āyasmā ānando.	That’s what Ānanda said,
Samanuñño satthā ahosi.	and the teacher approved.


Atha kho āyasmā ānando “samanuñño me satthā”ti, uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then Ānanda, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkante āyasmante ānande bhikkhū āmantesi:	Then, not long after Ānanda had left, the Buddha addressed the monks:
“sekho, bhikkhave, ānando;	“monks, Ānanda is a trainee,
na ca panassa sulabharūpo samasamo paññāyā”ti.	but it’s not easy to find his equal in wisdom.”

79. Fragrances


79. Gandhajātasutta	79. Fragrances
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:


“Tīṇimāni, bhante, gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ.	“Sir, there are these three kinds of fragrance that spread only with the wind, not against it.
Katamāni tīṇi?	What three?
Mūlagandho, sāragandho, pupphagandho—	The fragrance of roots, heartwood, and flowers.
imāni kho, bhante, tīṇi gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ.	These are the three kinds of fragrance that spread only with the wind, not against it.
Atthi nu kho, bhante, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?	Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”


“Atthānanda, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti.	“There is, Ānanda, such a kind of fragrance.”
“Katamañca pana, bhante, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?	“So what, sir, is that kind of fragrance?”


“Idhānanda, yasmiṃ gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti,	“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha.
pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo,	They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character.
vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.	They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.


Tassa disāsu samaṇabrāhmaṇā vaṇṇaṃ bhāsanti:	Ascetics and brahmins everywhere praise them for these good qualities.
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṃghaṃ saraṇaṃ gato hoti,
pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo,
vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.


devatāpissa vaṇṇaṃ bhāsanti:	And even the deities praise them.
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṃghaṃ saraṇaṃ gato hoti,
pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo,
vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.
Idaṃ kho taṃ, ānanda, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatīti.	This is the kind of fragrance that spreads with the wind, and against it, and both.”


Na pupphagandho paṭivātameti,	“The fragrance of flowers doesn’t spread against the wind,
Na candanaṃ tagaramallikā vā;	nor sandalwood, pinwheel flowers, or jasmine;
Satañca gandho paṭivātameti,	But the fragrance of the good spreads against the wind;
Sabbā disā sappuriso pavāyatī”ti.	a good person’s virtue spreads in every direction.”

80. Lesser


80. Cūḷanikāsutta	80. Lesser
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	“Sir, I have heard and learned this in the presence of the Buddha:
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti.	‘Ānanda, the Buddha Sikhi had a disciple called Abhibhū. Standing in the Brahmā realm, he could make his voice heard throughout the galaxy.’
Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti?	I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”
“Sāvako so, ānanda, appameyyā tathāgatā”ti.	“He was a disciple, Ānanda. Realized Ones are immeasurable.”


Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca:	For a second time …
“sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti.
Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti?
“Sāvako so, ānanda, appameyyā tathāgatā”ti.


Tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca:	For a third time, Ānanda said to the Buddha:
“sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti.
Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti?	“… I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”
“Sutā te, ānanda, sahassī cūḷanikā lokadhātū”ti?	“Ānanda, have you heard of a thousandfold lesser world system, a galaxy?”
“Etassa, bhagavā, kālo; etassa, sugata, kālo,	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha speak. The monks will listen and remember it.”
“Tenahānanda, suṇāhi sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:	The Buddha said this:


“Yāvatā, ānanda, candimasūriyā pariharanti, disā bhanti virocanā, tāva sahassadhā loko.	“Ānanda, a galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters.
Tasmiṃ sahassadhā loke sahassaṃ candānaṃ, sahassaṃ sūriyānaṃ, sahassaṃ sinerupabbatarājānaṃ, sahassaṃ jambudīpānaṃ, sahassaṃ aparagoyānānaṃ, sahassaṃ uttarakurūnaṃ, sahassaṃ pubbavidehānaṃ, cattāri mahāsamuddasahassāni, cattāri mahārājasahassāni, sahassaṃ cātumahārājikānaṃ, sahassaṃ tāvatiṃsānaṃ, sahassaṃ yāmānaṃ, sahassaṃ tusitānaṃ, sahassaṃ nimmānaratīnaṃ, sahassaṃ paranimmitavasavattīnaṃ, sahassaṃ brahmalokānaṃ—	In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms.
ayaṃ vuccatānanda, sahassī cūḷanikā lokadhātu.	This is called a thousandfold lesser world system, a ‘galaxy’.


Yāvatānanda, sahassī cūḷanikā lokadhātu tāva sahassadhā loko.	A world system that extends for a thousand galaxies
Ayaṃ vuccatānanda, dvisahassī majjhimikā lokadhātu.	is called a millionfold middling world system, a ‘galactic cluster’.


Yāvatānanda, dvisahassī majjhimikā lokadhātu tāva sahassadhā loko.	A world system that extends for a thousand galactic clusters
Ayaṃ vuccatānanda, tisahassī mahāsahassī lokadhātu.	is called a billionfold great world system, a ‘galactic supercluster’.


Ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti.	If he wished, Ānanda, a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”


“Yathā kathaṃ pana, bhante, bhagavā tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti?	“But how would the Buddha make his voice heard so far?”
“Idhānanda, tathāgato tisahassimahāsahassilokadhātuṃ obhāsena phareyya.	“First, Ānanda, a Realized One would fill the galactic supercluster with light.
Yadā te sattā taṃ ālokaṃ sañjāneyyuṃ, atha tathāgato ghosaṃ kareyya saddamanussāveyya.	When sentient beings saw the light, the Realized One would project his call so that they’d hear the sound.
Evaṃ kho, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti.	That’s how a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”


Evaṃ vutte, āyasmā ānando āyasmantaṃ udāyiṃ etadavoca:	When he said this, Venerable Ānanda said to Venerable Udāyī:
“lābhā vata me, suladdhaṃ vata me,	“I’m so fortunate, so very fortunate,
yassa me satthā evaṃmahiddhiko evaṃmahānubhāvo”ti.	to have a teacher with such power and might!”
Evaṃ vutte, āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca:	When he said this, Venerable Udāyī said to Venerable Ānanda:
“kiṃ tuyhettha, āvuso ānanda, yadi te satthā evaṃmahiddhiko evaṃmahānubhāvo”ti?	“What is it to you, Reverend Ānanda, if your teacher has such power and might?”
Evaṃ vutte, bhagavā āyasmantaṃ udāyiṃ etadavoca:	When he said this, the Buddha said to Venerable Udāyī:
“mā hevaṃ, udāyi, mā hevaṃ, udāyi.	“Not so, Udāyī, not so!
Sace, udāyi, ānando avītarāgo kālaṃ kareyya, tena cittappasādena sattakkhattuṃ devesu devarajjaṃ kāreyya, sattakkhattuṃ imasmiṃyeva jambudīpe mahārajjaṃ kāreyya.	If Ānanda were to die while still not free of greed, he would rule as king of the gods for seven lifetimes, and as king of all India for seven lifetimes, because of the confidence of his heart.
Api ca, udāyi, ānando diṭṭheva dhamme parinibbāyissatī”ti.	However, Ānanda will be nirvana'd in the present life.”

AN 3 vagga 9. Samana vagga

81. Ascetics


81. Samaṇasutta	81. Ascetics
“Tīṇimāni, bhikkhave, samaṇassa samaṇiyāni samaṇakaraṇīyāni.	“monks, there are three duties of an ascetic.
Katamāni tīṇi?	What three?
Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ—	Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.
imāni kho, bhikkhave, tīṇi samaṇassa samaṇiyāni samaṇakaraṇīyāni.	These are the three duties of an ascetic.


Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.	‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

82. The Donkey


82. Gadrabhasutta	82. The Donkey
“Seyyathāpi, bhikkhave, gadrabho gogaṇaṃ piṭṭhito piṭṭhito anubandho hoti:	“Suppose, monks, a donkey followed behind a herd of cattle, thinking:
‘ahampi dammo, ahampi dammo’ti.	‘I can moo too! I can moo too!’
Tassa na tādiso vaṇṇo hoti seyyathāpi gunnaṃ, na tādiso saro hoti seyyathāpi gunnaṃ, na tādisaṃ padaṃ hoti seyyathāpi gunnaṃ.	But it doesn’t look like a cow, or sound like a cow, or leave a footprint like a cow.
So gogaṇaṃyeva piṭṭhito piṭṭhito anubandho hoti:	Still it follows behind a herd of cattle, thinking:
‘ahampi dammo, ahampi dammo’ti.	‘I can moo too! I can moo too!’


Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bhikkhusaṅghaṃ piṭṭhito piṭṭhito anubandho hoti:	In the same way, some monk follows behind the monk Saṅgha, thinking:
‘ahampi bhikkhu, ahampi bhikkhū’ti.	‘I’m a monk too! I’m a monk too!’
Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ.	But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other monks.
So bhikkhusaṅghaṃyeva piṭṭhito piṭṭhito anubandho hoti:	Still they follow behind the monk Saṇgha, thinking:
‘ahampi bhikkhu, ahampi bhikkhū’ti.	‘I’m a monk too! I’m a monk too!’


Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.	‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

83. Fields


83. Khettasutta	83. Fields
“Tīṇimāni, bhikkhave, kassakassa gahapatissa pubbe karaṇīyāni.	“monks, a farmer has three primary duties.
Katamāni tīṇi?	What three?
Idha, bhikkhave, kassako gahapati paṭikacceva khettaṃ sukaṭṭhaṃ karoti sumatikataṃ.	A farmer first of all makes sure the field is well ploughed and tilled.
Paṭikacceva khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ kālena bījāni patiṭṭhāpeti.	Next they plant seeds in season.
Kālena bījāni patiṭṭhāpetvā samayena udakaṃ abhinetipi apanetipi.	When the time is right, they irrigate the field and then drain it.
Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa pubbe karaṇīyāni.	These are the three primary duties of a farmer.


Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa pubbe karaṇīyāni.	In the same way, a monk has three primary duties.
Katamāni tīṇi?	What three?
Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ—	Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.
imāni kho, bhikkhave, tīṇi bhikkhussa pubbe karaṇīyāni.	These are the three primary duties of a monk.


Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.	‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

84. The Vajji


84. Vajjiputtasutta	84. The Vajji
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho aññataro vajjiputtako bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so vajjiputtako bhikkhu bhagavantaṃ etadavoca:	Then a certain Vajji monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhikamidaṃ, bhante, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati.	“Sir, each fortnight over a hundred and fifty training rules are recited.
Nāhaṃ, bhante, ettha sakkomi sikkhitun”ti.	I’m not able to train in them.”
“Sakkhissasi pana tvaṃ, bhikkhu, tīsu sikkhāsu sikkhituṃ—	“But monk, are you able to train in three trainings:
adhisīlasikkhāya, adhicittasikkhāya adhipaññāsikkhāyā”ti?	the higher ethics, the higher mind, and the higher wisdom?”
“Sakkomahaṃ, bhante, tīsu sikkhāsu sikkhituṃ—	“I am, sir.”
adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāyā”ti.
“Tasmātiha tvaṃ, bhikkhu, tīsu sikkhāsu sikkhassu—	“So, monk, you should train in these three trainings:
adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya.	the higher ethics, the higher mind, and the higher wisdom.


Yato kho tvaṃ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi, adhipaññampi sikkhissasi, tassa tuyhaṃ bhikkhu adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso pahīyissati, moho pahīyissati.	As you train in these, you will give up greed, hate, and delusion.
So tvaṃ rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ na taṃ karissasi, yaṃ pāpaṃ na taṃ sevissasī”ti.	Then you won’t do anything unskillful, or practice anything bad.”


Atha kho so bhikkhu aparena samayena adhisīlampi sikkhi, adhicittampi sikkhi, adhipaññampi sikkhi.	After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom.
Tassa adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyi, doso pahīyi, moho pahīyi.	He gave up greed, hate, and delusion.
So rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ taṃ nākāsi, yaṃ pāpaṃ taṃ na sevīti.	Then he didn’t do anything unskillful, or practice anything bad.

85. A Trainee


85. Sekkhasutta	85. A Trainee
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:


“‘Sekho, sekho’ti, bhante, vuccati.	“Sir, they speak of this person called ‘a trainee’.
Kittāvatā nu kho, bhante, sekho hotī”ti?	How is a trainee defined?”
“Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati.	“They train, monk, that’s why they’re called ‘a trainee’.
Kiñca sikkhati?	What is their training?
Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati.	They train in the higher ethics, the higher mind, and the higher wisdom.
Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatīti.	They train, that’s why they’re called ‘a trainee’”.


Sekhassa sikkhamānassa,	“As a trainee trains,
ujumaggānusārino;	following the straight road,
Khayasmiṃ paṭhamaṃ ñāṇaṃ,	first they know about ending;
tato aññā anantarā.	enlightenment follows in the same lifetime.


Tato aññāvimuttassa,	After that, to that poised one, freed by enlightenment
ñāṇaṃ ve hoti tādino;	with the end of the fetters of rebirth,
Akuppā me vimuttīti,	the knowledge comes:
bhavasaṃyojanakkhaye”ti.	‘My freedom is unshakable.’”

86. Training (1st)


86. Paṭhamasikkhāsutta	86. Training (1st)
“Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati, yattha attakāmā kulaputtā sikkhanti.	“monks, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train.
Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are all included in the three trainings.
Katamā tisso?	What three?
Adhisīlasikkhā, adhicittasikkhā adhipaññāsikkhā—	The training in the higher ethics, the higher mind, and the higher wisdom.
imā kho, bhikkhave, tisso sikkhā, yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are the three trainings that include them all.


Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī.	Take the case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.


Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī.	Take another case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.


Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya mattaso kārī.	Take another case of a monk who has fulfilled their ethics and undistractible-lucidity, but has limited wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamentals, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	With the ending of the five lower fetters they’re reborn spontaneously. They are nirvana'd there, and are not liable to return from that world.


Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī.	Take another case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.


Iti kho, bhikkhave, padesaṃ padesakārī ārādheti paripūraṃ paripūrakārī.	So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully.
Avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti.	These training rules are not a waste, I say.”

87. Training (2nd)


87. Dutiyasikkhāsutta	87. Training (2nd)
“Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati yattha attakāmā kulaputtā sikkhanti.	“monks, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train.
Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are all included in the three trainings.
Katamā tisso?	What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā—	The training in the higher ethics, the higher mind, and the higher wisdom.
imā kho, bhikkhave, tisso sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are the three trainings that include them all.


Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī.	Take the case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual life. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti.	With the ending of three fetters they have at most seven rebirths.
Sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.	They will transmigrate at most seven times among gods and humans and then make an end of suffering.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṃkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.	With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.	With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.


Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya mattaso kārī.	Take another case of a monk who has fulfilled their ethics and undistractible-lucidity, but has limited wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto akaniṭṭhagāmī.	With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd with extra effort.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd without extra effort.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd upon landing.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.


Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī.	Take another case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.


Iti kho, bhikkhave, padesaṃ padesakārī ārādheti, paripūraṃ paripūrakārī, avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti.	So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say.”

88. Training (3rd)


88. Tatiyasikkhāsutta	88. Training (3rd)
“Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati yattha attakāmā kulaputtā sikkhanti.	“monks, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train.
Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are all included in the three trainings.
Katamā tisso?	What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā—	The training in the higher ethics, the higher mind, and the higher wisdom.
imā kho, bhikkhave, tisso sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are the three trainings that include them all.


Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī.	Take the case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.	If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd upon landing.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.	If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd without extra effort.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.	If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd with extra effort.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.	If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, go to the Akaniṭṭha realm.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.	If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.	If they don’t penetrate so far, with the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.	If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.


Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti padesaṃ padesakārī.	So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully.
Avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti.	These training rules are not a waste, I say.”

89. Three Trainings (1st)


89. Paṭhamasikkhattayasutta	89. Three Trainings (1st)
“Tisso imā, bhikkhave, sikkhā.	“monks, these are the three trainings.
Katamā tisso?	What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.	The training in the higher ethics, the higher mind, and the higher wisdom.


Katamā ca, bhikkhave, adhisīlasikkhā?	And what is the training in the higher ethics?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.	This is called the training in the higher ethics.


Katamā ca, bhikkhave, adhicittasikkhā?	And what is the training in the higher mind?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, bhikkhave, adhicittasikkhā.	This is called the training in the higher mind.


Katamā ca, bhikkhave, adhipaññāsikkhā?	And what is the training in the higher wisdom?
Idha, bhikkhave, bhikkhu ‘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’.
Ayaṃ vuccati, bhikkhave, adhipaññāsikkhā.	This is called the training in the higher wisdom.
Imā kho, bhikkhave, tisso sikkhā”ti.	These are the three trainings.”

90. Three Trainings (2nd)


90. Dutiyasikkhattayasutta	90. Three Trainings (2nd)
“Tisso imā, bhikkhave, sikkhā.	“monks, these are the three trainings.
Katamā tisso?	What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.	The training in the higher ethics, the higher mind, and the higher wisdom.


Katamā ca, bhikkhave, adhisīlasikkhā?	And what is the training in the higher ethics?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.	This is called the training in the higher ethics.


Katamā ca, bhikkhave, adhicittasikkhā?	And what is the training in the higher mind?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, bhikkhave, adhicittasikkhā.	This is called the training in the higher mind.


Katamā ca, bhikkhave, adhipaññāsikkhā?	And what is the training in the higher wisdom?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ayaṃ vuccati, bhikkhave, adhipaññāsikkhā.	This is called the training in the higher wisdom.
Imā kho, bhikkhave, tisso sikkhāti.	These are the three trainings.”


Adhisīlaṃ adhicittaṃ,	“The higher ethics, the higher mind,
adhipaññañca vīriyavā;	and the higher wisdom should be practiced
Thāmavā dhitimā jhāyī,	by those energetic, strong, and resolute,
sato guttindriyo care.	practicing jhāna, rememberful, with guarded senses.


Yathā pure tathā pacchā,	As before, so after;
yathā pacchā tathā pure;	as after, so before.
Yathā adho tathā uddhaṃ,	As below, so above;
yathā uddhaṃ tathā adho.	as above, so below.


Yathā divā tathā rattiṃ,	As by day, so by night;
yathā rattiṃ tathā divā;	as by night, so by day.
Abhibhuyya disā sabbā,	Having mastered every direction
appamāṇasamādhinā.	with limitless undistractible-lucidity,


Tamāhu sekhaṃ paṭipadaṃ,	they call them a ‘trainee on the path’,
atho saṃsuddhacāriyaṃ;	and their conduct is well purified.
Tamāhu loke sambuddhaṃ,	But a wise one who has gone to the end of the path
dhīraṃ paṭipadantaguṃ.	they call a ‘Buddha’ in the world.


Viññāṇassa nirodhena,	With the cessation of consciousness,
taṇhākkhayavimuttino;	freed by the ending of craving,
Pajjotasseva nibbānaṃ,	the liberation of their heart
vimokkho hoti cetaso”ti.	is like a lamp going out.”

91. At Paṅkadhā


91. Saṅkavāsutta	91. At Paṅkadhā
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena saṅkavā nāma kosalānaṃ nigamo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks. He arrived at a town of the Kosalans named Paṅkadhā,
Tatra sudaṃ bhagavā saṅkavāyaṃ viharati.	and stayed there.
Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṃ āvāsiko hoti.	Now, at that time a monk called Kassapagotta was resident at Paṅkadhā.
Tatra sudaṃ bhagavā sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandasseti samādapeti samuttejeti sampahaṃseti.	There the Buddha educated, encouraged, fired up, and inspired the monks with a Dhamma talk about the training rules.
Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:	Kassapagotta became quite impatient and bitter, thinking:
“adhisallikhatevāyaṃ samaṇo”ti.	“This ascetic is much too strict.”
Atha kho bhagavā saṅkavāyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi.	When the Buddha had stayed in Paṅkadhā as long as he wished, he set out for Rājagaha.
Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari.	Travelling stage by stage, he arrived at Rājagaha,
Tatra sudaṃ bhagavā rājagahe viharati.	and stayed there.


Atha kho kassapagottassa bhikkhuno acirapakkantassa bhagavato ahudeva kukkuccaṃ ahu vippaṭisāro:	Soon after the Buddha left, Kassapagotta became quite remorseful and regretful, thinking:
“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;	“It’s my loss, my misfortune,
yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:	that when the Buddha was talking about the training rules I became quite impatient and bitter, thinking
‘adhisallikhatevāyaṃ samaṇo’ti.	he was much too strict.
Yannūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike accayaṃ accayato deseyyan”ti.	Why don’t I go to the Buddha and confess my mistake to him?”
Atha kho kassapagotto bhikkhu senāsanaṃ saṃsāmetvā pattacīvaramādāya yena rājagahaṃ tena pakkāmi.	Then Kassapagotta set his lodgings in order and, taking his bowl and robe, set out for Rājagaha.
Anupubbena yena rājagahaṃ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kassapagotto bhikkhu bhagavantaṃ etadavoca:	Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, sat down to one side, and told him what had happened.


“Ekamidaṃ, bhante, samayaṃ bhagavā saṅkavāyaṃ viharati, saṅkavā nāma kosalānaṃ nigamo.
Tatra, bhante, bhagavā sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassesi samādapesi samuttejesi sampahaṃsesi.
Tassa mayhaṃ bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:
‘adhisallikhatevāyaṃ samaṇo’ti.
Atha kho bhagavā saṅkavāyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. ()
Tassa mayhaṃ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṃ ahu vippaṭisāro:
‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;
yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:
“adhisallikhatevāyaṃ samaṇo”ti.
Yannūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike accayaṃ accayato deseyyan’ti.
Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:	I have made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about the training rules, and to think:
‘adhisallikhatevāyaṃ samaṇo’ti.	‘This ascetic is much too strict.’
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”


“Taggha taṃ, kassapa, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yassa te mayi sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:	“Indeed, Kassapa, you made a mistake.
‘adhisallikhatevāyaṃ samaṇo’ti.
Yato ca kho tvaṃ, kassapa, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.	But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhihesā, kassapa, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati.	For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.


Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno na vaṇṇaṃ bhaṇāmi.	Kassapa, take the case of a senior monk who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other monks who don’t want to train to take up the training. And they don’t truthfully and substantively praise at the right time those monks who do want to train. I don’t praise that kind of senior monk.
Taṃ kissa hetu?	Why is that?
Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāyāti.	Because, hearing that I praised that monk, other monks might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering.
Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṃ bhaṇāmi.	That’s why I don’t praise that kind of senior monk.


Majjhimo cepi, kassapa, bhikkhu hoti … pe …	Take the case of a middle monk who doesn’t want to train …
navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno na vaṇṇaṃ bhaṇāmi.	Take the case of a junior monk who doesn’t want to train …
Taṃ kissa hetu?
Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāyāti.
Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṃ bhaṇāmi.	That’s why I don’t praise that kind of junior monk.


Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno vaṇṇaṃ bhaṇāmi.	Kassapa, take the case of a senior monk who does want to train and praises taking up the training. They encourage other monks who don’t want to train to take up the training. And they truthfully and substantively praise at the right time those monks who do want to train. I praise that kind of senior monk.
Taṃ kissa hetu?	Why is that?
Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyāti.	Because, hearing that I praised that monk, other monks might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness.
Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṃ bhaṇāmi.	That’s why I praise that kind of senior monk.


Majjhimo cepi, kassapa, bhikkhu hoti sikkhākāmo … pe …	Take the case of a middle monk who wants to train …
navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno vaṇṇaṃ bhaṇāmi.	Take the case of a junior monk who wants to train …
Taṃ kissa hetu?
Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyāti.
Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṃ bhaṇāmī”ti.	That’s why I praise that kind of junior monk.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 3 vagga 8 & 9

AN 3 vagga 8 & 9

AN 3 vagga 8. Ānandavagga

8. Ānanda

71. With Channa

72. A Disciple of the Ājīvakas

73. With Mahānāma the Sakyan

74. Jains

75. Support

76. Existence (1st)

77. Existence (2nd)

78. Precepts and Observances

79. Fragrances

80. Lesser

AN 3 vagga 9. Samana vagga

81. Ascetics

82. The Donkey

83. Fields

84. The Vajji

85. A Trainee

86. Training (1st)

87. Training (2nd)

88. Training (3rd)

89. Three Trainings (1st)

90. Three Trainings (2nd)

91. At Paṅkadhā

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