နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

သုတ္တန္တပိဋကေ

In the Sutta Piṭaka

ဒီဃနိကာယေ

The Dīgha Nikāya, the Collection of Long Discourses

သီလက္ခန္ဓဝဂ္ဂသုတ္တ

The Sīlakkhandhavagga, the Section on the Aggregates of Morality

သံဂါယနဿ ပုစ္ဆာ ဝိဿဇ္ဇနာ

Questions and Answers on the Recitation

ပုစ္ဆာ – ပဌမမဟာဓမ္မသံဂီတိကာလေ [Pg.1] အာဝုသော ဓမ္မသံဂါဟကာ မဟာကဿပါဒယော မဟာထေရဝရာ ပဌမံ ဝိနယံ သံဂါယိတွာ တဒနန္တရံ ကံ နာမ ပါဝစနံ သံဂါယိံသု.

Question: Friend, at the time of the First Great Dhamma Council, the compilers of the Dhamma, the foremost great elders led by Mahākassapa, having first recited the Vinaya, what teaching did they recite next?

ဝိဿဇ္ဇနာ – ပဌမမဟာဓမ္မသံဂီတိယံ ဘန္တေ ဓမ္မသံဂါဟကာ မဟာကဿပါဒယော မဟာထေရဝရာ ပဌမံ ဝိနယံ သံဂါယိတွာ တဒနန္တရံ ဓမ္မံ သံဂါယိံသု.

Answer: Venerable sir, at the First Great Dhamma Council, the compilers of the Dhamma, the foremost great elders led by Mahākassapa, having first recited the Vinaya, then recited the Dhamma.

ပုစ္ဆာ – ဓမ္မော [Pg.2] နာမ အာဝုသော သုတ္တန္တာဘိဓမ္မဝသေန ဒုဝိဓော, တတ္ထ ကတရံ ဓမ္မံ ပဌမံ သံဂါယိံသု.

Question: Friend, the Dhamma is twofold by way of Suttanta and Abhidhamma. Which Dhamma did they recite first?

ဝိဿဇ္ဇနာ – ဒွီသု ဘန္တေ ဓမ္မေသု သုတ္တန္တာဘိဓမ္မပိဋကေသု ပဌမံ သုတ္တန္တံ ပိဋကံ ဓမ္မံ သံဂါယိံသု.

Answer: Venerable sir, among the two Dhammas, the Suttanta and Abhidhamma Piṭakas, they first recited the Suttanta Piṭaka.

ပုစ္ဆာ – သုတ္တန္တပိဋကေ [Pg.3]ပိ အာဝုသော ဒီဃမဇ္ဈိမသံယုတ္တအင်္ဂုတ္တရခုဒ္ဒကနိကာယဝသေန ပဉ္စ နိကာယာ, တေသု ပဌမံ ကတရံ နိကာယံ သံဂါယိံသု.

Question: Friend, in the Sutta Piṭaka there are also five Nikāyas by way of the Dīgha, Majjhima, Saṃyutta, Aṅguttara, and Khuddaka Nikāyas. Among these, which Nikāya did they recite first?

ဝိဿဇ္ဇနာ – ပဉ္စသု ဘန္တေ နိကာယေသု ပဌမံ ဒီဃနိကာယံ သံဂါယိံသု.

Answer: Venerable sir, among the five Nikāyas, they first recited the Dīgha Nikāya.

ပုစ္ဆာ – ဒီဃနိကာယေပိ အာဝုသော တယော ဝဂ္ဂါ စတုတ္တိံသာ စ သုတ္တာနိ, တေသု ကတရံ ဝဂ္ဂံ ကတရဉ္စ သုတ္တံ ပဌမံ သံဂါယိံသု.

Question: Friend, in the Dīgha Nikāya there are also three sections and thirty-four suttas. Among these, which section and which sutta did they first recite?

ဝိဿဇ္ဇနာ – ဒီဃနိကာယေပိ ဘန္တေ တီသု ဝဂ္ဂေသု ပဌမံ သီလက္ခန္ဓဝဂ္ဂံ, စတုတ္တိံသတိယာ စ သုတ္တေသု ပဌမံ ဗြဟ္မဇာလသုတ္တံ သံဂါယိံသု.

Answer: Venerable sir, in the Dīgha Nikāya, among the three sections, they first recited the Sīlakkhandha Vagga. And among the thirty-four suttas, they first recited the Brahmajāla Sutta.

ဗြဟ္မဇာလသုတ္တ

The Brahmajāla Sutta

ပုစ္ဆာ – သာဓု [Pg.4] သာဓု အာဝုသော မယမ္ပိ ဒါနိ တတောယေဝ ပဋ္ဌာယ သံဂါယိတုံ ပုဗ္ဗကိစ္စာနိ သမာရဘာမ…, တေနာဝုသော ဘဂဝတာ ဇာနတာ ပဿတာ အရဟတာ သမ္မာသမ္ဗုဒ္ဓေန ဗြဟ္မဇာလသုတ္တံ ကတ္ထ ဘာသိတံ.

Question: Good, good, friend. Let us now begin the recitation starting from just there, undertaking the preliminary tasks... Friend, where was the Brahmajāla Sutta spoken by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One?

ဝိဿဇ္ဇနာ – အန္တရာ စ ဘန္တေ ရာဇဂဟံ အန္တရာ စ နာဠန္ဒံ အမ္ဗလဋ္ဌိကာယံ ရာဇာဂါရကေ ဘာသိတံ.

Answer: Venerable sir, it was spoken at the royal rest house in Ambalaṭṭhikā, between Rājagaha and Nāḷandā.

ပုစ္ဆာ – ကံ [Pg.5] အာဝုသော အာရဗ္ဘ ဘာသိတံ.

Question: Friend, concerning whom was this spoken?

ဝိဿဇ္ဇနာ – သုပ္ပိယဉ္စ ဘန္တေ ပရိဗ္ဗာဇကံ ဗြဟ္မဒတ္တဉ္စ မာဏဝံ အာရဗ္ဘ ဘာသိတံ.

Answer: Venerable sir, it was spoken concerning the wanderer Suppiya and the brahmin student Brahmadatta.

ပုစ္ဆာ – ကိသ္မိံ အာဝုသော ဝတ္ထုသ္မိံ ဘာသိတံ.

Question: Friend, on what subject matter was it spoken?

ဝိဿဇ္ဇနာ – ဝဏ္ဏာဝဏ္ဏေ ဘန္တေ, သုပ္ပိယော ဟိ ဘန္တေ အနေကပရိယာယေန ဗုဒ္ဓဿ အဝဏ္ဏံ ဘာသတိ ဓမ္မဿ အဝဏ္ဏံ ဘာသတိ သံဃဿ အဝဏ္ဏံ ဘာသတိ, သုပ္ပိယဿ ပန ပရိဗ္ဗာဇကဿ အန္တေဝါသီ ဗြဟ္မဒတ္တော မာဏဝေါ အနေကပရိယာယေန ဗုဒ္ဓဿ ဝဏ္ဏံ ဘာသတိ ဓမ္မဿ ဝဏ္ဏံ ဘာသတိ သံဃဿ ဝဏ္ဏံ ဘာသတိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

Answer: Venerable sir, it was spoken regarding praise and dispraise. For Suppiya the wanderer, venerable sir, spoke in many ways in dispraise of the Buddha, in dispraise of the Dhamma, and in dispraise of the Saṅgha. But Brahmadatta, the brahmin student, Suppiya’s disciple, spoke in many ways in praise of the Buddha, in praise of the Dhamma, and in praise of the Saṅgha. It was spoken on that matter, venerable sir.

အနုသန္ဓေ

Connections

ပုစ္ဆာ – ကတိ [Pg.7] အာဝုသော တတ္ထ အနုသန္ဓယော.

Question: Friend, how many connections are there in that?

ဝိဿဇ္ဇနာ – တယော ဘန္တေ တတ္ထ အနုသန္ဓယော, ဧကော အဝဏ္ဏာနုသန္ဓိ, ဒွေ ဝဏ္ဏာနုသန္ဓိယော.

Answer: Venerable sir, there are three connections there: one is a connection of dispraise, and two are connections of praise.

ပဌမ အနုသန္ဓေ

First Connection

ပုစ္ဆာ – တတ္ထာဝုသော ပဌမေ အနုသန္ဓိမှိ ကထံ ဘဂဝတာ ဘာသိတံ, တံ သံခေပတော ကထေဟိ.

Question: Friend, how was it spoken by the Blessed One in the first connection? Explain that briefly.

ဝိဿဇ္ဇနာ – ပဌမေ ဘန္တေ အနုသန္ဓိမှိ အဝဏ္ဏေ မနောပဒေါသံ နိဝါရေတွာ, တတ္ထ စ အာဒီနဝံ ဒဿေတွာ, တတ္ထ ပဋိပဇ္ဇိတဗ္ဗာကာရော ဘဂဝတာ ဘာသိတော.

Answer: Venerable sir, in the first connection, having restrained mental displeasure regarding dispraise, and having shown the danger in it, the Blessed One spoke of the proper way to proceed in that regard.

မမံ [Pg.8] ဝါ ဘိက္ခဝေ ပရေ အဝဏ္ဏံ ဘာသေယျုံ, ဓမ္မဿ ဝါ အဝဏ္ဏံ ဘာသေယျုံ သံဃဿ ဝါ အဝဏ္ဏံ ဘာသေယျုံ, တတြ တုမှေဟိ န အာဃာတော အပ္ပစ္စယော န စေတသော အနဘိရဒ္ဓိ ကရဏီယာ…

“Monks, if others should speak in dispraise of me, or of the Dhamma, or of the Saṅgha, you should not harbor anger, displeasure, or unhappiness of mind…”

ဒုတိယ အနုသန္ဓေ

Second Connection

ပုစ္ဆာ – သာဓု [Pg.9] သာဓု အာဝုသော, သာဓု ခေါ ဘဂဝါ အတ္တနာ ပရမုက္ကံ သာဂတခန္တီဂုဏသမန္နာဂတော အတ္တနော သာဝကဘူတေ အမှေပိ တတ္ထ သမာဒါပေသိ, အတ္တနာ စ လောကဓမ္မေသု အနိဉ္ဇနသဘာဝေါ အမှာကမ္ပိ တထတ္တာယ ဩဝါဒမဒါသိ, ဒုတိယေပနာဝုသော အနုသန္ဓိမှိ ကထံ ဘဂဝတာ ဘာသိတံ, တမ္ပိ သံခေပတော ပကာသေဟိ.

Question: Good, good, friend! It is indeed good that the Blessed One, himself endowed with the highest qualities of patient acceptance, encouraged us, his disciples, in that regard. And being himself of a nature unmoved by worldly conditions, he gave us advice to attain the same state. Now, friend, in the second connection, how was it spoken by the Blessed One? Explain that briefly as well.

ဝိဿဇ္ဇနာ – ဒုတိယေ ပန ဘန္တေ အနုသန္ဓိမှိ ဝဏ္ဏေ စေတသော ဥပ္ပိလာဝိတတ္တံ နိသေဓေတွာ, တတ္ထ စ အာဒီနဝံ ဒဿေတွာ, တတ္ထ စ ပဋိပဇ္ဇနာကာရံ ဒဿေတွာ, ပုထုဇ္ဇနဿ ဝဏ္ဏဘူမိဘူတာနိ တီဏိ သီလာနိ ဝိတ္ထာရတော ဘဂဝတာ ဘာသိတာနိ.

Answer: Venerable sir, in the second connection, having restrained excessive elation of mind toward praise, and having shown the danger in it and the proper way to proceed, the Blessed One spoke in detail of the three kinds of virtuous conduct that are the grounds for praise among ordinary people.

မမံ [Pg.10] ဝါ ဘိက္ခဝေ ပရေ ဝဏ္ဏံ ဘာသေယျုံ, ဓမ္မဿ ဝါ ဝဏ္ဏံ ဘာသေယျုံ, သံဃဿ ဝါ ဝဏ္ဏံ ဘာသေယျုံ, တတြ တုမှေဟိ န အာနန္ဒော န သောမနဿံ န စေတသော အဘိရဒ္ဓိ ကရဏီယာ –

Monks, if others should speak in praise of me, or of the Dhamma, or of the Saṅgha, you should not on that account feel delight, joy, or mental elation.

တတိယ အနုသန္ဓေ

The Third Connection

ပုစ္ဆာ – သာဓု [Pg.11] သာဓု အာဝုသော, သာဓု ခေါ ဘဂဝါ အတ္တနာ ပရမုက္ကံသဂတသုပရိသုဒ္ဓသီလသမန္နာဂတော, တံ အတ္တနော သုပရိသုဒ္ဓသီလံ ဒဿေတွာ ပရေပိ တတ္ထ နိယောဇေသိ, တတိယေ ပနာဝုသော အနုသန္ဓိမှိ ကထံ ဘဂဝတာ ဘာသိတံ, တံ သံခေပတော ပကာသေဟိ.

Question: Good, good, friend! It is indeed good that the Blessed One, being himself endowed with the highest degree of supremely pure virtue, demonstrated his own supremely pure virtue and enjoined others in it. But, friend, how was it spoken by the Blessed One in the third connection? Please explain that briefly.

ဝိဿဇ္ဇနာ – တတိယေ ပန ဘန္တေ အနုသန္ဓိမှိ ဒွါသဋ္ဌိ ဒိဋ္ဌိယော သဗ္ဗညုတ ဉာဏေန ဝိတ္ထာရတော ဝိဘဇိတွာ, တာသဉ္စ ဆ ဖဿာယတနပဒဋ္ဌာနဘာဝံ ဝိဘာဝေတွာ, မိစ္ဆာဒိဋ္ဌိဂတိကာဓိဋ္ဌာ နဉ္စ ဝဋ္ဋံ ကထေတွာ, ယုတ္တယောဂဘိက္ခုအဓိဋ္ဌာနဉ္စ ဝိဝဋ္ဋံ ကထေတွာ, မိစ္ဆာဒိဋ္ဌိဂတိကဿ ဒေသနာဇာလတော အဝိမုတ္တဘာဝံ [Pg.12] ဒေသနာဇာလတော ဝိမုတ္တဿ နတ္ထိကဘာဝဉ္စ ဝိဘာဝေတွာ, အတ္တနော စ ကတ္ထစိ အပရိယာပန္နဘာဝံ ဒဿေတွာ, ဥပါဒိသေသနိဗ္ဗာနဓာတုံ ပါပေတွာ ဒေသနာ ဘဂဝတာ နိဋ္ဌာပိတာ.

Reply: Venerable sir, in the third connection, the Blessed One, with his all-knowing wisdom, analyzed the sixty-two views in detail, and having made clear their basis in the six sense-spheres, having explained the round of existence which is the basis for one with a wrong-view destination and the unwinding of existence which is the basis for a monk devoted to the practice, having made clear the state of non-liberation from the net of teachings for one with a wrong-view destination and the non-nihilism of one liberated from the net of teachings, and having shown his own non-inclusion anywhere, the Blessed One concluded the teaching by leading to the Nibbāna-element with residue remaining.

ဥစ္ဆိန္နဘာဝနေတ္တိကော [Pg.13] ဘိက္ခဝေ တထာဂတဿ ကာယော တိဋ္ဌတိ, ယာဝဿ ကာယော ဌဿတိ တာဝ နံ ဒက္ခန္တိ ဒေဝမနုဿာ, ကာယဿ ဘေဒါ ဥဒ္ဓံ ဇီဝိတပရိယာဒါနာ န နံ ဒက္ခန္တိ ဒေဝမနုဿာ.

The body of the Tathāgata, monks, remains, with the conduit to becoming severed. As long as his body remains, gods and humans will see him. With the breakup of the body, after the end of life, gods and humans will no longer see him.

သုတ္တနိဒေသနာ

Exposition of the Sutta

ပုစ္ဆာ – သာဓု [Pg.14] သာဓု အာဝုသော, သာဓု ခေါ ဘဂဝါ အတ္တနာ ဒွါသဋ္ဌိ ဒိဋ္ဌိယော စ ဆ ဖဿာယတနာနိ စ ဒွါဒသ ပဋိစ္စသမုပ္ပာဒင်္ဂါနိ စ သဗ္ဗသော ပရိဇာနိတွာ တေသံ ပရိဇာနနတ္ထာယ ပရေသမ္ပိ တထတ္တာယ ဓမ္မံ ပကာသေတိ, သုတ္တဉ္စ နာမ အာဝုသော စတုန္နံ သုတ္တနိက္ခေပါနံ အညတရဝသေနေဝ နိက္ခိတ္တံ, တသ္မာ တေသု ဣဒံ သုတ္တံ ကတရေန သုတ္တနိက္ခေပေန ဘဂဝတာ နိက္ခိတ္တံ.

Question: Good, good, friend! It is indeed good that the Blessed One, having fully understood for himself the sixty-two views, the six sense-bases, and the twelve links of dependent origination, teaches the Dhamma so that others too may attain that same state of full understanding. And, friend, a sutta is classified by way of one of the four sutta classifications. Therefore, among these, by which sutta classification was this sutta classified by the Blessed One?

ဝိဿဇ္ဇနာ – စတူသု ဘန္တေ သုတ္တနိက္ခေပေသု အဋ္ဌုပ္ပတ္တိနိက္ခေပန ဣဒံ သုတ္တံ နိက္ခိတ္တံ.

Reply: Venerable sir, among the four sutta classifications, this sutta is classified by way of the occasion of its arising.

ပုစ္ဆာ – ကဿ [Pg.15] အာဝုသော ဝစနံ.

Question: Whose word is this, friend?

ဝိဿဇ္ဇနာ – ဘဂဝတော ဘန္တေ ဝစနံ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ.

Reply: Venerable sir, it is the word of the Blessed One, the Arahant, the Perfectly Enlightened One.

ပုစ္ဆာ – ကေနာဝုသော [Pg.16] အာဘတံ.

Question: By whom, friend, was it brought?

ဝိဿဇ္ဇနာ – ပရမ္ပရာယ ဘန္တေ အာဘတံ.

Reply: Venerable sir, it was brought down by tradition.

ပုစ္ဆာ – အတ္ထိ နု ခေါ အာဝုသော ဧတ္ထ ကောစိ ဝိရဒ္ဓဒေါသာ, ယေန ပစ္ဆိမာ ဇနာ မိစ္ဆာအတ္ထံ ဂဏှေယျုံ.

Question: Is there, friend, any fault of error here, whereby later generations might grasp a wrong meaning?

ဝိဿဇ္ဇနာ – နတ္ထိ ဘန္တေ.

Reply: There is not, venerable sir.

သာမညဖလသုတ္တ

The Sutta on the Fruits of the Ascetic Life

ပုစ္ဆာ – တေနာဝုသော [Pg.17] ဘဂဝတာ…ပေ… သမ္မာသမ္ဗုဒ္ဓေန သာမညဖလသုတ္တံ ကတ္ထ ဘာသိတံ.

Question: Then, friend, where was the Sutta on the Fruits of the Ascetic Life spoken by the Blessed One… the Perfectly Enlightened One?

ဝိဿဇ္ဇနာ – ရာဇဂဟေ ဘန္တေ ဇီဝကဿ ကောမာရဘစ္စဿ အမ္ဗဝနေ ဘာသိတံ.

Reply: Venerable sir, it was spoken at Rājagaha in Jīvaka Komārabhacca’s mango grove.

ပုစ္ဆာ – ကေနာဝုသော သဒ္ဓိံ ဘဂဝတာ ဘာသိတံ.

Question: With whom, friend, was it spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ရညာ ဘန္တေ မာဂဓေန အဇာတသတ္တုနာ ဝေဒေဟိပုတ္တေန သဒ္ဓိံ ဘာသိတံ.

Reply: Venerable sir, it was spoken with the King of Magadha, Ajātasattu, son of the Videhan queen.

ပုစ္ဆာ – တံ [Pg.18] ပနာဝုသော သုတ္တံ စတုန္နံ သုတ္တနိက္ခေပါနံ ကတရေန သုတ္တနိက္ခေပေန ဘဂဝတာ နိက္ခိတ္တံ.

Question: Now, friend, by which of the four sutta classifications was that sutta classified by the Blessed One?

ဝိဿဇ္ဇနာ – စတုန္နံ ဘန္တေ သုတ္တနိက္ခေပါနံ ပုစ္ဆာဝသိကေန သုတ္တနိက္ခေပေန နိက္ခိတံ ဘဂဝတာ.

Reply: Venerable sir, of the four sutta classifications, it was classified by the Blessed One under the question-based classification.

အဇာတသတ္တု

Ajātasattu

ပုစ္ဆာ – သာ ပနာဝုသော ပုစ္ဆာ ကေနာကာရေန သမုပ္ပန္နာ.

Question: But how, friend, did that question arise?

ဝိဿဇ္ဇနာ – ရာဇာ ဘန္တေ မာဂဓော အဇာသတ္တု ဝေဒေဟိပုတ္တော တဒဟုပေါသထေ ပန္နရသေ ကောမုဒိယာ စာတုမာသိနိယာ ပုဏ္ဏာယ ပုဏ္ဏမာယ ရတ္တိယာ ယေန ဘဂဝါ တေနုပသံကမိ, ဥပသံကမိတွာ ဘဂဝန္တံ ဒိဋ္ဌေဝ ဓမ္မေ သံဒိဋ္ဌိကံ သာမညဖလံ ပုစ္ဆိ, ဧဝံ ခေါ သာ ဘန္တေ ပုစ္ဆာ ဥပ္ပန္နာ.

Reply: Venerable sir, the King of Magadha, Ajātasattu, son of the Videhan queen, on that Uposatha day, the fifteenth, on the full-moon night of the four-monthly Komudī festival, approached the Blessed One. Having approached, he asked the Blessed One about the visible fruit of the ascetic life in this very life. Thus, venerable sir, did that question arise.

ရမ္မဏီယာ [Pg.19] ဝတ ဘော ဒေါသိနာ ရတ္တိ, အဘိရူပါ ဝတ ဘော ဒေါသိနာ ရတ္တိ, ဒဿနီယာ ဝတ ဘော ဒေါသိနာ ရတ္တိ, ပါသာဒိကာ ဝတ ဘော ဒေါသိနာ ရတ္တိ, လက္ခညာ ဝတ ဘော ဒေါသိနာ ရတ္တိ….

How delightful, sirs, is this moonlit night! How beautiful, sirs, is this moonlit night! How lovely to see, sirs, is this moonlit night! How pleasing, sirs, is this moonlit night! How auspicious, sirs, is this moonlit night!…

ကံ နုခွဇ္ဇ သမဏံ ဝါ ဗြာဟ္မဏံ ဝါ ပယိရုပါသေယျာမ….

What ascetic or brahmin should we attend upon today…?

ယံ [Pg.20] နော ပယိရုပသတော စိတ္တံ ပသီဒေယျ….

…attending upon whom our minds might become serene?

ဆရာဇီဝက

Jīvaka

တွံ ပန သမ္မ ဇီဝက ကိံ တုဏှီသိ –

But you, friend Jīvaka, why are you silent?

အယံ [Pg.21] ဒေဝ အမှာကံ ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ အမှာကံ အမ္ဗဝနေ ဝိဟရတိ.

Your Majesty, this Blessed One, the Arahant, the Perfectly Enlightened One, is dwelling in our mango grove.

တံ ခေါ ပန ဘဂဝန္တံ ဧဝံ ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂတော ‘‘ဣတိပိ သော ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဝိဇ္ဇာစရဏသမ္ပန္နော သုဂတော လောကဝိဒူ အနုတ္တရောပုရိသဒမ္မသာရထိ သတ္ထာဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ’’တိ.

And this good report concerning the Blessed One has spread far and wide: “Thus is the Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.”

တံ ဒေဝေါ ဘဂဝန္တံ ပယိရုပါသတု, အပ္ပေဝနာမ ဒေဝဿ ဘဂဝန္တံ ပယိရုပါသတော စိတ္တံ ပသီဒေယျ.

May Your Majesty attend upon the Blessed One; perhaps by attending upon the Blessed One, Your Majesty's mind may become serene.

တေန ဟိ သမ္မ ဇီဝက ဟတ္ထိယာနာနိ ကပ္ပာပေဟိ.

Very well, friend Jīvaka, have the elephant mounts prepared.

ကပ္ပိတာနိ [Pg.22] ခေါ တေ ဒေဝ ဟတ္ထိယာနာနိ, ယဿ ဒါနိ ကာလံ မညသိ.

The elephant mounts have been prepared, Your Majesty. Now is the time for what you deem fit.

အဇာတသတ္တု

Ajātasattu

ကိစ္စိ မံ သမ္မ ဇီဝက န ဝဉ္စေသိ, ကစ္စိ မံ သမ္မ ဇီဝက န ပလမ္ဘေသိ….

Surely you are not deceiving me, friend Jīvaka? Surely you are not tricking me, friend Jīvaka?…

မာ ဘာယိ မဟာရာဇ, မာ ဘာယိ မဟာရာဇ….

Do not be afraid, great king, do not be afraid, great king….

န တံ ဒေဝ ဝဉ္စေမိ, န တံ ဒေဝ ပလမ္ဘာမိ….

I am not deceiving you, Your Majesty, I am not tricking you….

အဇာတသတ္တ

Ajātasatta

ဧသော [Pg.23] မဟာရာဇ ဘဂဝါ, ဧသော မဟာရာဇ ဘဂဝါ မဇ္ဈိမံ ထမ္ဘံ နိဿာယ ပုရတ္ထာဘိမုခေါ နိသိန္နော ပုရက္ခတော ဘိက္ခုသံဃဿ….

That, great king, is the Blessed One. That, great king, is the Blessed One, seated facing east, leaning against the central pillar, before the assembly of monks….

ဣမိနာ မေ ဥပသမေန ဥဒယဘဒ္ဒေါ ကုမာရော သမန္နာဂတော ဟောတု…

May Prince Udayabhadda be endowed with such serenity as this…

အဂမာ [Pg.24] ခေါ တွံ မဟာရာဇ ယထာ ပေမံ.

You have come, great king, as befits your affection.

ပုစ္ဆေယျာမဟံ ဘန္တေ ဘဂဝန္တံ ကိဉ္စိဒေဝ ဒေသံ သစေ မေ ဘဂဝါ ဩကာသံ ကရောတိ ပဉှဿ ဝေယျာကရဏာယ.

Venerable sir, I would like to ask the Blessed One a certain question, if the Blessed One would grant me the opportunity for an answer to my question.

ပုစ္ဆ မဟာရာဇ ယဒါကင်္ခသိ.

Ask, great king, whatever you wish.

ယထာ [Pg.25] နု ခေါ ဣမာနိ ဘန္တေ ပုထုသိပ္ပာယတနာနိ, သေယျထိဒံ, ဟတ္ထာရောဟာ အဿာရောဟာ ရထိကာ ဓနုဂ္ဂဟာ စေလကာ စလကာ ပိဏ္ဍဒါယကာ (ပေယျာလ) ဂဏကာ မုဒ္ဒိကာ, အညာနိပိ ဧဝံ ဂတိကာနိ ပုထုသိပ္ပာယတနာနိ, တေ တေန သိပ္ပေန သန္ဒိဋ္ဌိကံ သိပ္ပဖလံ ဇီဝန္တိ, တေ တေန အတ္တာနံ သုခေန္တိ ပီဏေန္တိ, မာတာပိတရော သုခေန္တိ, ပီဏေန္တိ, ပုတ္တဒါရံ သုခေန္တိ ပီဏေန္တိ, မိတ္တာမစ္စေ သုခေန္တိ ပီဏေန္တိ သမဏဗြာဟ္မဏေသု ဥဒ္ဓဂ္ဂိကံ ဒက္ခိဏံ ပတိဋ္ဌပေန္တိ သောဝဂ္ဂိကံ သုခဝိပါကံ သဂ္ဂသံဝတ္တနိကံ, သက္ကာ နု ခေါ ဘန္တေ ဧဝမေဝ ဒိဋ္ဌေဝ ဓမ္မေ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပညပေတုံ.

Just as, venerable sir, these various trades exist—such as elephant riders, horse riders, charioteers, archers, chamberlains, adjutants, commissariat officers, (and so on), accountants, seal-makers, and other such various trades—they live by the visible fruits of their trades. Through that, they make themselves happy and pleased; they make their parents happy and pleased; they make their children and wives happy and pleased; they make their friends and associates happy and pleased. They establish for ascetics and brahmins a sublime offering, a heavenly one, resulting in happiness, leading to heaven. Venerable sir, is it possible in the same way to point out a visible fruit of the ascetic life here and now?

ပုစ္ဆာ – တဒါ [Pg.26] အာဝုသော ကထံ ဘဂဝတာ ရာဇာ အဇာတသတ္တု ဝေဒေဟိ ပုတ္တော ပဋိပုစ္ဆိတော ကထဉ္စ တေန ဘဂဝတော အာရောစိတံ.

Question: Then, friend, how was King Ajātasattu Vedehiputta questioned by the Blessed One, and how did he report to the Blessed One?

ဝိဿဇ္ဇနာ – ‘‘အဘိဇာနာသိ နော တွံ မဟာရာဇ ဣမံ ပဉှံ အညေ သမဏဗြာဟ္မဏေ ပုစ္ဆိတာတိ, အဘိဇာနာမဟံ ဘန္တေ အညေ သမဏဗြာဟ္မဏေ ပုစ္ဆိတာတိ, ယထာကထံ ပန တေ မဟာရာဇ ဗျာကရိံသု, သစေ တေ အဂရု, ဘာသဿူတိ န ခေါ မေ ဘန္တေ ဂရု, ယတ္ထဿ ဘဂဝါ နိသိန္နော ဘဝန္တရူပေါ ဝါတိ, တေနေဟိ မဟာရာဇ ဘာသဿူ’’တိ, ဧဝံ ခေါ ဘန္တေ တဒါ ဘဂဝတာ ရာဇာ မာဂဓော အဇာတသတ္တု ဝေဒေဟိ ပုတ္တော ပဋိပုစ္ဆိတော, ဧဝံ ခေါ ဘန္တေ တေန တဒါ ဘဂဝတော အာရောစိတံ.

Reply: "Do you recall, great king, having asked this question of other ascetics and brahmins?" "I do recall, venerable sir, having asked other ascetics and brahmins." "How then, great king, did they answer you? If it is not burdensome to you, please speak." "It is not burdensome, venerable sir, where the Blessed One is seated, or one like him." "Then, great king, please speak." Thus indeed, venerable sir, the Magadhan king Ajātasattu, son of the Videhī, was questioned by the Blessed One at that time. Thus indeed, venerable sir, it was reported by him to the Blessed One at that time.

ပူရဏကဿပ အယူဝါဒ

Pūraṇa Kassapa's Doctrine of Non-Action

ပုစ္ဆာ – ကထဉ္စာဝုသော [Pg.28] ပူရဏကဿပဿ သန္တိကေ ပုစ္ဆာဝိဿဇ္ဇနာ အဟောသိ.

Question: And how, friend, did the question and answer occur in the presence of Pūraṇa Kassapa?

ဝိဿဇ္ဇနာ – ဧကမိဒံ ဘန္တေ သမယံ ရာဇာ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော ယေန ပူရဏော ကဿပေါ တေနုပသင်္ကမိ, ဥပသင်္ကမိတွာ ပူရဏံ ကဿပံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုစ္ဆိ, အထ ခေါ ဘန္တေ ပူရဏော ကဿပေါ ကရောတော ခေါ မဟာရာဇ ကာရယတော, ဆိန္ဒတော ဆေဒါပယတော, ပစတော ပါစာပယတော, သောစယတော သောစာပယတော (ပေယျာလ) ကရောတော န ကရီယတိ ပါပံ တျာဒိနာ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ သံဒိဋ္ဌိ ကံ သာမညဖလံ ပုဋ္ဌော သမာနော အကိရိယံ ဗျာကာသိ, ဧဝံ ခေါ ဘန္တေ ပူရဏဿ ကဿပဿ သန္တိကေ ပုစ္ဆာဝိဿဇ္ဇနာ အဟောသိ.

Reply: Once, venerable sir, King Ajātasattu of Magadha, the son of the Videhī, approached Pūraṇa Kassapa. Having approached, he asked Pūraṇa Kassapa about the visible fruit of the ascetic life. Then, venerable sir, Pūraṇa Kassapa, when asked by King Ajātasattu of Magadha, the son of the Videhī, about the visible fruit of the ascetic life, declared the doctrine of non-action, saying: "Great king, for one who acts or causes others to act, who cuts or causes others to cut, who cooks or causes others to cook, who causes sorrow or causes others to sorrow (and so on), no evil is done." Thus indeed, venerable sir, the question and reply occurred in the presence of Pūraṇa Kassapa.

ပူရဏကဿပဝါဒ

The Doctrine of Pūraṇa Kassapa

နိဿိရိကော [Pg.30] ဝတ အာဝုသော ပူရဏဿ ကဿပဿ ဝါဒေါ အနတ္ထသံဟိတော ဇိဂုစ္ဆနီယော အတိဝိယ ဘယာနကော, ယေ တဿ ဝစနံ သောတဗ္ဗံ သဒ္ဓါတဗ္ဗံ မညေယျုံ, တေသံ တံ အဿ ဒီဃရတ္တံ အဟိတာယ ဒုက္ခာယ, ဧတ္တကေနေဝ အဇ္ဇ မယံ ပုစ္ဆာဝိဿဇ္ဇနံ ထပေဿာမ.

Friend, truly Pūraṇa Kassapa’s doctrine is worthless, unbeneficial, repugnant, and extremely frightening. For those who would consider his words worth listening to or believing, it would lead to their lasting harm and suffering. With this much, we shall now set aside the question and answer.

မက္ခလိဂေါသာလ အယူဝါဒ

Makkhali Gosāla's Doctrine of Non-Causality

ပုစ္ဆာ – ပုရိမဒိဝသေ အာဝုသော မယာ သာမညဖလသုတ္တဿ နိဒါနပရိယာပန္နာနိ ပုစ္ဆိတဗ္ဗဋ္ဌာနာနိ ကာနိစိ ကာနိစိ ပုစ္ဆိတာနိ, တယာ စ သုဋ္ဌု ဝိဿဇ္ဇိတာနိ, အဇ္ဇ ပန ယထာနုပ္ပတ္တမက္ခလိဂေါသာယ ဝါဒတော ပဋ္ဌာယ ပုစ္ဆိဿာမိ, မက္ခလိ ပန အာဝုသော

Question – Yesterday, friend, I asked you some points to be asked that fall within the introduction to the Sāmaññaphala Sutta, and you answered them well. Today, however, I will ask, in due order, beginning with the doctrine of Makkhali Gosāla. Now, friend, about Makkhali:

ဂေါသာလော [Pg.31] ရညာ မာဂဓေန အဇာတသတ္တုနာ ဝေဒေဟိပုတ္တေန သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော ကထံ ဗျာကာသိ.

How did Makkhali Gosāla answer when the Magadhan king Ajātasattu Vedehiputta asked him about the visible fruit of the ascetic life?

ဝိဿဇ္ဇနာ – ဧကမိဒံ ဘန္တေ သမယံ ရာဇာ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော ယေန မက္ခလိဂေါသာလော တေနုပသံကမိ, ဥပသံကမိတွာ မက္ခလိံ ဂေါသာလံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုစ္ဆိ, အထ ခေါ ဘန္တေ မက္ခလိဂေါသာလော ရာဇာနံ မာဂဓံ အဇာတသတ္တုံ ဝေဒေဟိပုတ္တံ ဧတဒဝေါစ ‘‘နတ္ထိ မဟာရာဇ ဟေတု နတ္ထိ ပစ္စယော သတ္တာနံ သံကိလေသာယ, အဟေတူ အပစ္စယာ သတ္တာ သံကိလိဿန္တိ. နတ္ထိ မဟာရာဇ ဟေတု နတ္ထိ ပစ္စယော သတ္တာနံ ဝိသုဒ္ဓိယာ, အဟေတူ အပစ္စယာ သတ္တာ ဝိသုဇ္ဈန္တိ, (ပေယျာလ) စုလ္လာသီတိ မဟာကပ္ပိနော သတသဟဿာနိ, ယာနိ ဗာလေ စ ပဏ္ဍိတေ စ သန္ဓာဝိတွာ သံသရိတွာ ဒုက္ခဿန္တံ ကရိဿန္တိ, တတ္ထ နတ္ထိ ‘ဣမိနာဟံ သီလေန ဝါ ဝတေန ဝါ တပေန ဝါ ဗြဟ္မစရိယေန ဝါ အပရိပက္ကံ ဝါ ကမ္မံ ပရိပါစေဿာမိ, ပရိပက္ကံ ဝါ ကမ္မံ ဖုဿ ဖုဿ ဗျန္တိံ ကရိဿာမီ’တိ ဟေဝံ နတ္ထိ. ဒေါဏမိတေ သုခဒုက္ခေ, ပရိယန္တကတေ သံသာရေ နတ္ထိ ဟာယနဝဍ္ဎနေ, နတ္ထိ ဥက္ကံသာဝကံသေ. သေယျထာပိ နာမ သုတ္တပုဋ္ဌေ ခိတ္တေ နိဗ္ဗေဌိယမာနမေဝ ပလေတိ, ဧဝမေဝ ဗာလေ စ ပဏ္ဍိတေ စ သန္ဓာဝိတွာ သံသရိတွာ ဒုက္ခဿန္တံ ကရိဿန္တီ’’တိ, ဣတ္ထံ ခေါ ဘန္တေ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ မက္ခလိဂေါသာလော သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော သမာနော သံသာရသုဒ္ဓိံ ဗျာကာသိ.

Reply – At one time, venerable sir, King Ajātasattu of Magadha, son of the Videhī, approached Makkhali Gosāla. Having approached, he asked Makkhali Gosāla about the visible fruit of the ascetic life. Then, venerable sir, Makkhali Gosāla said this to King Ajātasattu of Magadha, son of the Videhī: "There is no cause, great king, no condition for the defilement of beings; without cause, without condition, beings are defiled. There is no cause, great king, no condition for the purification of beings; without cause, without condition, beings are purified. (Repetition) There are eighty-four hundred thousand great eons through which fools and the wise alike, having wandered and transmigrated, will make an end of suffering. There is no such thing as, ‘By this morality or observance or austerity or holy life I will ripen kamma that is not yet ripe, or I will exhaust ripened kamma by experiencing it.’ There is no such thing. Pleasure and pain are measured out; the round of existence is fixed in its limits; there is no decrease or increase, no excelling or declining. Just as a ball of string, when thrown, unwinds to its full length, so too, fools and the wise alike, having wandered and transmigrated, will make an end of suffering." Thus, venerable sir, when King Ajātasattu of Magadha, son of the Videhī, asked Makkhali Gosāla about the visible fruit of the ascetic life, he explained purification through the round of existence.

မက္ခလိဂေါသာလဝါဒ

The Doctrine of Makkhali Gosāla

အယမ္ပိ [Pg.33] အာဝုသော ဝါဒေါ နိဿိရိကောယေဝ အနတ္ထသံဟိတော ဇိဂုစ္ဆနီယော အတိ ဝိယ ဘယာနကော, ယေ တဿ ဝစနံ သောတဗ္ဗံ သဒ္ဓါတဗ္ဗံ မညေယျုံ, တေသံ တံ အဿ ဒီဃရတ္တံ အဟိတာယ ဒုက္ခာယ.

This doctrine too, friend, is utterly worthless, unbeneficial, repugnant, and exceedingly dreadful. For those who would consider his words worth listening to or believing, it would lead to their long-lasting harm and suffering.

အဇိတကေသကမ္ဗလဝါဒ

The Doctrine of Ajita Kesakambala

ပုစ္ဆာ – အထာပရမ္ပိ [Pg.34] ပုစ္ဆာမိ, အဇိတော ပန အာဝုသော ကေသကမ္ဗလော ရညာ မာဂဓေန အဇာတသတ္တုနာ ဝေဒေဟိပုတ္တေန သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော ကထံ ဗျာကာသိ.

Question – Then I shall ask something further. How, friend, did Ajita Kesakambala, when questioned by King Ajātasattu of Magadha, the son of the Videhī, about the visible fruit of the ascetic life, explain it?

ဝိဿဇ္ဇနာ – ဧကမိဒံ ဘန္တေ သမယံ ရာဇာ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော ယေန အဇိတော ကေသကမ္ဗလော တေနုပသင်္ကမိ, ဥပသင်္ကမိတွာ အဇိတံ ကေသကမ္ဗလံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုစ္ဆိ, အထ ခေါ ဘန္တေ အဇိတော ကေသကမ္ဗလော ရာဇာနံ မာဂဓံ အဇာတသတ္တုံ ဝေဒေဟိပုတ္တံ ဧတဒဝေါစ ‘‘နတ္ထိ မဟာရာဇ ဒိန္နံ, နတ္ထိ ယိဋ္ဌံ, နတ္ထိ ဟုတံ, နတ္ထိ သုကတဒုက္ကဋာနံ ကမ္မာနံ ဖလံ ဝိပါကော, နတ္ထိ အယံ လောကော, နတ္ထိ ပရော လောကော, နတ္ထိ မာတာ, နတ္ထိ ပိတာ, နတ္ထိ သတ္တာ ဩပပါတိကာ, နတ္ထိ လောကေ သမဏဗြာဟ္မဏာ သမ္မဂ္ဂတာ သမ္မာပဋိပန္နာ, ယေ ဣမဉ္စ လောကံ ပရဉ္စ လောကံ သယံ အဘိညာ သစ္ဆိကတွာ ပဝေဒေန္တိ. (ပေယျာလ) ဗာလေ စ ပဏ္ဍိတေ စ ကာယဿ ဘေဒါ ဥစ္ဆိဇ္ဇန္တိ ဝိနဿန္တီ’’တိ. ဣတ္ထံ ခေါ ဘန္တေ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ အဇိတော ကေသကမ္ဗလော [Pg.35] သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော သမာနော ဥစ္ဆေဒံ ဗျာကာသိ.

The Reply – At one time, venerable sir, King Ajātasattu of Magadha, the son of the Videhī queen, approached Ajita Kesakambala. Having approached, he asked Ajita Kesakambala about the visible fruit of recluseship. Then, venerable sir, Ajita Kesakambala said this to King Ajātasattu of Magadha, the son of the Videhī queen: “Great king, there is no gift, no sacrifice, no offering; there is no fruit or result of good and bad deeds; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are in the world no recluses or brahmins who have gone and practiced rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known. (Peyyāla) Both fools and the wise, with the breakup of the body, are annihilated, they perish.” Thus, venerable sir, when questioned by King Ajātasattu of Magadha, the son of the Videhī queen, about the visible fruit of recluseship, Ajita Kesakambala explained annihilation.

အဇိတကေသကမ္ဗလ

Ajita Kesakambala

အယမ္ပိ [Pg.37] ခေါ အာဝုသော နိဿိရိကောယေဝ, အနတ္ထသံဟိတော ဇိဂုစ္ဆနီယော အတိ ဝိယ ဘယာနကော, ယေ တဿ ဝစနံ သောတဗ္ဗံ သဒ္ဓါတဗ္ဗံ မညေယျုံ, တေသံ တံ အဿ ဒီဃရတ္တံ အဟိတာယ ဒုက္ခာယ.

This too, friends, is utterly worthless, connected with no benefit, repulsive, and exceedingly dreadful. For those who would consider his words worth listening to and believing, it would lead to their long-lasting harm and suffering.

ပကုဓကစ္စာယနဝါဒ

The Doctrine of Pakudha Kaccāyana

ပုစ္ဆာ – အထာပရမ္ပိ [Pg.38] ပုစ္ဆာမိ, ပကုဓော ပန အာဝုသော ကစ္စာယနော ရညာ မာဂဓေန အဇာတသတ္တုနာ ဝေဒေဟိပုတ္တေန သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော ကထံ ဗျာကာသိ.

The Question – Then, friends, I shall ask something further. How did Pakudha Kaccāyana, when questioned by King Ajātasattu of Magadha, the son of the Videhī queen, about the visible fruit of recluseship, explain it?

ဝိဿဇ္ဇနာ – ဧကမိဒံ ဘန္တေ သမယံ ရာဇာ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော ယေန ပကုဓော ကစ္စာယနော တေနုပသင်္ကမိ, ဥပသင်္ကမိတွာ ပကုဓံ ကစ္စာယနံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုစ္ဆိ, အထ ခေါ ဘန္တေ ပကုဓော ကစ္စာယနော ရာဇာနံ မာဂဓံ အဇာသတ္တုံ ဝေဒေဟိပုတ္တံ ဧတဒဝေါစ ‘‘သတ္တိမေ မဟာရာဇ ကာယာ အကဋာ အကဋဝိဓာ အနိမ္မိတာ အနိမ္မာတာ ဝဉ္စာ ကူဋဋ္ဌာ ဧသိကဋ္ဌာယိတာ, တေ န ဣဉ္ဇန္တိ, န ဝိပရိဏာမေန္တိ, န အညမညံ ဗျာဗာဓေန္တိ, နာလံ အညမညဿ သုခါယ ဝါ ဒုက္ခာယ ဝါ သုခဒုက္ခာယ ဝါ. ကတမေ သတ္တ, ပထဝီကာယော, အာပေါကာယော, တေဇောကာယော [Pg.39] ဝါယောကာယော, သုခေ, ဒုက္ခေ, ဇီဝေ သတ္တမေ. ဣမေ သတ္တကာယာ အကဋာ အကဋဝိဓာ အနိမ္မိတာ အနိမ္မာတာ ဝဉ္စျာ ကူဋဋ္ဌာ ဧသိကဋ္ဌာယိတာ, တေ န ဣဉ္ဇန္တိ, န ဝိပရိဏာမေန္တိ, န အညမညံ ဗျာဗာဓေန္တိ, နာလံ အညမညဿ သုခါယ ဝါ ဒုက္ခာယ ဝါ သုခဒုက္ခာယ ဝါ. တတ္ထ နတ္ထိ ဟန္တာ ဝါ ဃာတေတာ ဝါ, သောတာ ဝါ သာဝေတာ ဝါ, ဝိညာတာ ဝါ ဝိညာပေတာ ဝါ, ယောပိ တိဏှေန သတ္ထေန သီသံ ဆိန္ဒတိ, န ကောစိ ကိဉ္စိ ဇိဝိတာ ဝေါရောပေတိ, သတ္တန္နံတွေဝ ကာယာနမန္တရေန သတ္ထံ ဝိဝရမနုပတတီ’’တိ. ဣတ္ထံ ခေါ ဘန္တေ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ ပကုဓော ကစ္စာယနော သာမညဖလံ ပုဋ္ဌော သမာနော အညေန အညံ ဗျာကာသိ.

The Reply – At one time, venerable sir, King Ajātasattu of Magadha, the son of the Videhī queen, approached Pakudha Kaccāyana. Having approached, he asked Pakudha Kaccāyana about the visible fruit of recluseship. Then, venerable sir, Pakudha Kaccāyana said this to King Ajātasattu of Magadha, the son of the Videhī queen: “Great king, there are these seven bodies: unmade, unfashioned, uncreated, without a creator, barren, standing like a mountain peak, standing firm like a pillar. They do not move, do not alter, do not injure one another, and are not able to cause one another pleasure, pain, or pleasure and pain. Which seven? The earth body, the water body, the fire body, the air body, pleasure, pain, and the life principle as the seventh. These seven bodies are unmade, unfashioned, uncreated, without a creator, barren, standing like a mountain peak, standing firm like a pillar. They do not move, do not alter, do not injure one another, and are not able to cause one another pleasure, pain, or pleasure and pain. In this, there is no killer or instigator of killing, no hearer or proclaimer, no knower or communicator. Even if someone cuts off another’s head with a sharp sword, no one deprives anyone of life; the sword merely passes through the space between these seven bodies.” Thus, venerable sir, when questioned by King Ajātasattu of Magadha, the son of the Videhī queen, about the visible fruit of recluseship, Pakudha Kaccāyana answered by explaining something else entirely.

ပကုဓကစ္စာယနဝါဒ

The Doctrine of Pakudha Kaccāyana

အယမ္ပိ [Pg.41] ခေါ အာဝုသော ဝါဒေါ ပုရိမဝါဒေါဝိယ နိဿိရိကောယေဝ အနတ္ထသံဟိတော ဇိဂုစ္ဆနီယော အတိဝိယ ဘယာနကော.

This view too, friends, is just like the former view: utterly worthless, connected with no benefit, repulsive, and exceedingly dreadful.

နိဂဏ္ဌနာဋပုတ္တဝါဒ

The Doctrine of the Nigaṇṭha Nāṭaputta

ပုစ္ဆာ – အထာပရမ္ပိ ပုစ္ဆာမိ, နိဂဏ္ဌော ပနာဝုသော နာဋပုတ္တော ရညာ မာဂဓေန အဇာတသတ္တုနာ ဝေဒေဟိပုတ္တေန သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော ကထံ ဗျာကာသိ.

The Question – Then, friends, I shall ask something further. How did the Nigaṇṭha Nāṭaputta, when questioned by King Ajātasattu of Magadha, the son of the Videhī queen, about the visible fruit of recluseship, explain it?

ဝိဿဇ္ဇနာ – ဧကမိဒံ ဘန္တေ သမယံ ရာဇာ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော ယေန နိဂဏ္ဌော နာဋပုတ္တော တေနုပသံကမိ, ဥပသံကမိတွာ နိဂဏ္ဌံ နာဋပုတ္တံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုစ္ဆိ, အထ ခေါ နိဂဏ္ဌော နာဋပုတ္တော ရာဇာနံ မာဂဓံ အဇာတသတ္တုံ ဝေဒေဟိပုတ္တံ ဧတဒဝေါစ, ‘‘ဣဓ မဟာရာဇ နိဂဏ္ဌော စာတုယာမသံဝရသံဝုတော ဟောတိ, ကထဉ္စ မဟာရာဇ

The Reply – At one time, venerable sir, King Ajātasattu of Magadha, the son of the Videhī queen, approached the Nigaṇṭha Nāṭaputta. Having approached, he asked the Nigaṇṭha Nāṭaputta about the visible fruit of recluseship. Then, the Nigaṇṭha Nāṭaputta said this to King Ajātasattu of Magadha, the son of the Videhī queen: “Here, great king, a Nigaṇṭha is restrained by the fourfold restraint. And how, great king,

နိဂဏ္ဌော [Pg.42] စာတုယာမသံဝရသံဝုတော ဟောတိ, ဣဓ မဟာရာဇ နိဂဏ္ဌော သဗ္ဗဝါရိဝါရိတော စ ဟောတိ, သဗ္ဗဝါရိယုတ္တော စ, သဗ္ဗဝါရိဓုတော စ, သဗ္ဗဝါရိဖုဋော စ. ဧဝံ ခေါ မဟာရာဇ နိဂဏ္ဌော စာတုယာမသံဝရသံဝုတော ဟောတိ, ယတော ခေါ မဟာရာဇ နိဂဏ္ဌော ဧဝံ စာတုယာမသံဝရသံဝုတော ဟောတိ. အယံ ဝုစ္စတိ မဟာရာဇ နိဂဏ္ဌော ဂတတ္တော စ ယတတ္တော စ ဌိတတ္တော စာ’’တိ. ဣတ္ထံ ခေါ ဘန္တေ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ နိဂဏ္ဌော နာဋပုတ္တော သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော သမာနော စာတုယာမသံဝရံ ဗျာကာသိ.

is a Nigaṇṭha restrained by the fourfold restraint? Here, great king, a Nigaṇṭha is restrained by all evil, endowed with restraint from all evil, has shaken off all evil, and is suffused with the restraint from all evil. Thus, great king, a Nigaṇṭha is restrained by the fourfold restraint. When, great king, a Nigaṇṭha is thus restrained by the fourfold restraint, he is called, great king, a Nigaṇṭha who has attained his goal, who is self-controlled, and who is steadfast.” Thus, venerable sir, when questioned by King Ajātasattu of Magadha, the son of the Videhī queen, about the visible fruit of recluseship, the Nigaṇṭha Nāṭaputta explained the fourfold restraint.

နိဂဏ္ဌဝါဒ

The Doctrine of the Nigaṇṭhas

ဧတဿ [Pg.43] ပနာဝုသော ဝါဒေ ကောစိ သာသနာနုလောမဝါဒေါ အတ္ထိ, အသုဒ္ဓလဒ္ဓိတာယ ပန ဧသောပိ ဝါဒေါ ဇိဂုစ္ဆနီယောယေဝ, သေယျထာပိ ဘောဇနံ ဂူထမိဿံ ဂါရယှောယေဝ အာရကာ ပရိဝဇ္ဇိတဗ္ဗောယေဝ, သေယျထာပိ ဝိသသံသဋ္ဌော အာပါနီယကံသော.

Friends, is there in this doctrine any statement that accords with the Teaching? But because of its impure tenet, this doctrine too is indeed to be abhorred, just as food mixed with excrement is reprehensible and to be avoided from afar, and just as a drinking vessel mixed with poison.

သိဉ္စညဝါဒ

The Doctrine of Sañjaya

ပုစ္ဆာ – အထာပရမ္ပိ [Pg.44] ပုစ္ဆာမိ, သဉ္စယော ပနာဝုသော ဗေလဋ္ဌပုတ္တော သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော ကထံ ဗျာကာသိ.

The Question – And furthermore, friends, when questioned about the visible fruit of recluseship, how did Sañcaya Belaṭṭhaputta explain it?

ဝိဿဇ္ဇနာ – ဧကမိဒံ ဘန္တေ သမယံ ရာဇာ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော ယေန သဉ္စယော ဗေလဋ္ဌပုတ္တော တေနုပသင်္ကမိ, ဥပသင်္ကမိတွာ သဉ္စယံ ဗေလဋ္ဌပုတ္တံ ဧတဒဝေါစ, ‘‘ယထာ နု ခေါ ဣမာနိ ဘော သဉ္စယ ပုထုသိပ္ပာယတနာနိ, သေယျထိဒံ, ဟတ္ထာရောဟာ အဿရောဟာ…ပေ… သက္ကာ နု ခေါ ဘော သဉ္စယ ဧဝမေဝ ဒိဋ္ဌေဝ ဓမ္မေ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပညပေတု’’န္တိ, ဧဝံ ဝုတ္တေ ဘန္တေ သဉ္စယော ဗေလဋ္ဌပုတ္တော ရာဇာနံ မာဂဓံ အဇာတသတ္တုံ ဝေဒေဟိပုတ္တံ ဧတဒဝေါစ.

The Reply – At one time, venerable sir, King Ajātasattu of Magadha, the son of the Videhī queen, approached Sañcaya Belaṭṭhaputta. Having approached, he said to Sañcaya Belaṭṭhaputta: “Just as, good Sañjaya, there are these various crafts—that is, elephant-riders, horse-riders… (Peyyāla) …is it possible, good Sañjaya, to similarly declare a visible fruit of recluseship in this very life?” When this was said, venerable sir, Sañcaya Belaṭṭhaputta said this to King Ajātasattu of Magadha, the son of the Videhī queen:

‘‘အတ္ထိ ပရောလောကောတိ ဣတိ စေ မံ ပုစ္ဆသိ, အတ္ထိ ပရော လောကောတိ ဣတိ စေ မေ အဿ, အတ္ထိ ပရော

“If you were to ask me, ‘Is there another world?’ and if I were to think, ‘There is another world,’ then I would declare to you, ‘There is another world.’

လောကောတိ [Pg.45] ဣတိ တေ နံ ဗျာကရေယျံ, ဧဝန္တိပိ မေ နော, တထာတိပိ မေ နော, အညထာတိပိ မေ နော, နောတိပိ မေ နော, နော နောတိပိ မေ နော…ပေ… နေဝ ဟောတိ န န ဟောတိ တထာဂတော ပရံ မရဏာတိ ဣတိ စေ မံ ပုစ္ဆသိ, နေဝ ဟောတိ န န ဟောတိ တထာဂတော ပရံ မရဏာတိ ဣတိ စေ မေ အဿ, နေဝ ဟောတိ န န ဟောတိ တထာဂတော ပရံ မရဏာတိ ဣတိ တေ နံ ဗျာကရေယျံ, ဧဝန္တိပိ မေ နော, တထာတိပိ မေ နော, အညထာတိပိ မေ နော, နောတိပိ မေ နော, နော နောတိပိ မေ နော’’တိ. ဣတ္ထံ ခေါ ဘန္တေ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ သဉ္စယော ဗေလဋ္ဌပုတ္တော သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော သမာနော ဝိက္ခေပံ ဗျာကာသိ.

But I do not say it is so, I do not say it is thus, I do not say it is otherwise, I do not say it is not, and I do not say it is not not so. (Peyyāla) If you were to ask me, ‘Does the Tathāgata neither exist nor not exist after death?’ and if I were to think, ‘The Tathāgata neither exists nor not exists after death,’ then I would declare to you, ‘The Tathāgata neither exists nor not exists after death.’ But I do not say it is so, I do not say it is thus, I do not say it is otherwise, I do not say it is not, and I do not say it is not not so.” Thus, venerable sir, when King Ajātasattu of Magadha, the son of the Videhī queen, questioned Sañcaya Belaṭṭhaputta about the visible fruit of recluseship, he answered with equivocation.

တိတ္ထိအယူဝါဒ

The Doctrine of the Sectarians

သဗ္ဗေပိ [Pg.46] အာဝုသော ဧတေ ဆန္နံ သတ္ထာရာနံ ဝါဒါ နိဿိရိကာယေဝ ဇိဂုစ္ဆနီယာယေဝ အနတ္ထသံဟိတာယေဝ, ဗာလာနံ ဘိယျောသော မတ္တာယ သမ္မောဟာယ သံဝတ္တန္တိ အနတ္ထာယ.

All these doctrines of the six teachers, friends, are worthless, repulsive, and connected with no benefit. For fools, they lead only to greater delusion and to what is not for their welfare.

အဇ္ဇ [Pg.47] ပန အာဝုသော ကာလော အတိက္ကန္တော, သွေယေဝ ဘဂဝတာ ဝုတ္တံ ပဏီတံ ပသဋ္ဌံ သန္ဒိဋ္ဌိကဖလံ ပုစ္ဆာမ.

But now, friends, the time has passed. Tomorrow we shall ask about the excellent, praised, immediately visible fruit spoken of by the Blessed One.

ပုစ္ဆာ – ပုရိမဒိဝသေသု အာဝုသော သာမညဖလသုတ္တဿ ပုဗ္ဗဘာဂေ ယာဝ ဆသတ္ထာရမိစ္ဆာဝါဒပရိယောသာနံ ပုစ္ဆနဝိဿဇ္ဇနံ အမှေဟိ ကတံ, အဇ္ဇ ပန ယထာနုပ္ပတ္တံ ဘဂဝတာ ဒေသိတသာမညဖလသုတ္တာဓိကာရေ ပုစ္ဆာဝိဿဇ္ဇနံ ကရိဿာမ. ဘဂဝါ ပန အာဝုသော ရညာ မာဂဓေန အဇာတသတ္တုနာ ဝေဒေဟိပုတ္တေန သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော ကထံ ဗျာကာသိ.

Question: In the past days, friends, we discussed the preliminary portion of the Sāmaññaphala Sutta up to the conclusion of the wrong views of the six teachers. Today, however, we shall proceed with the questions and answers in due course, in the context of the Sāmaññaphala Sutta expounded by the Blessed One. But how, friends, did the Blessed One explain when asked by King Ajātasattu of Magadha, son of Queen Videhī, about the immediately visible fruit of recluseship?

ဝိဿဇ္ဇနာ – ဘဂဝါ ဘန္တေ တိဓာ ဝိဘဇိတွာ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုဋ္ဌော ဗျာကာသိ.

Answer: Venerable sir, when questioned, the Blessed One explained the immediately visible fruit of recluseship to King Ajātasattu of Magadha, son of Queen Videhī, dividing it into three.

ပုစ္ဆာ – ကထဉ္စာဝုသော [Pg.48] ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုနော ဝေဒေဟိပုတ္တဿ ပဌမံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ.

Question: But how, friends, did the Blessed One first describe the immediately visible fruit of recluseship to King Ajātasattu of Magadha, son of Queen Videhī?

ဝိဿဇ္ဇနာ – ဒါသံ ဘန္တေ ပဗ္ဗဇိတံ ဥပမာဘာဝေန နိဒ္ဒိသိတွာ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ ဘဂဝါ ပဌမံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ.

Answer: Venerable sir, by referring to the simile of a slave who has gone forth, the Blessed One first taught the immediately visible fruit of recluseship to King Ajātasattu of Magadha, son of Queen Videhī.

သောဟံ [Pg.49] ဘန္တေ ဘဂဝန္တမ္ပိ ပုစ္ဆာမိ, ယထာ နု ခေါ ဣမာနိ ဘန္တေ ပုထုသိပ္ပာယတနာနိ သေယျထိဒံ…ပေ… သက္ကာ နု ခေါ ဘန္တေ ဧဝ မေဝ ဒိဋ္ဌေဝ ဓမ္မေ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပညပေတုံ –

I too, venerable sir, ask the Blessed One: Just as with these various crafts and occupations—for example...—is it possible, venerable sir, in the same way to declare an immediately visible fruit of recluseship in this very life?

အစ္ဆရိယံ [Pg.52] အာဝုသော အဗ္ဘုတံ အာဝုသော, ယာဝ သွာခါတဿ ဗုဒ္ဓသာသနဿ မဟိဒ္ဓိကတာ မဟာနုဘာဝတာ, ယတြဟိ နာမ ဒါသောပိ နိဟီနဇစ္စော ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ ပဗ္ဗဇိတွာ အတ္တနော ဣဿရဘူတေန ရညာပိ ဝန္ဒနီယတ္တံ ဂရုကရဏီယတ္တံ ပါပုဏိဿတိ, သုပညတ္တမေတံ ဘဂဝတာ ပဌမံ သန္ဒိဋ္ဌိကဖလံ.

Wonderful, friends! Amazing, friends! How great is the power and might of the well-proclaimed Dispensation of the Buddha! For even a slave, born of a low caste, having gone forth in this well-proclaimed Dispensation of the Buddha, would attain to being honored and revered even by a king who was his own lord. This first immediately visible fruit has been well-declared by the Blessed One.

ပုစ္ဆာ – ကထံ [Pg.53] ပနာဝုသော ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုနော ဝေဒေဟိပုတ္တဿ ဒုတိယံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ.

Question: But how, friends, did the Blessed One explain a second immediately visible fruit of recluseship to King Ajātasattu of Magadha, son of Queen Videhī?

ဝိဿဇ္ဇနာ – ကဿကံ ဘန္တေ ပဗ္ဗဇိတံ ဥပမာဘာဝေန ဒဿေတွာ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ.

Answer: Venerable sir, by presenting the simile of a farmer who has gone forth, the Blessed One explained the immediately visible fruit of recluseship to King Ajātasattu of Magadha, son of Queen Videhī.

အစ္ဆရိယံ [Pg.55] အာဝုသော အဗ္ဘုတံ အာဝုသော, ယာဝ ဗုဒ္ဓသာသနဿ သွာခါတတာ မဟိဒ္ဓိကတာ မဟာနုဘာဝတာ, ယတြဟိ နာမ ကဿ ကောပိ ဂုဏရဟိတော ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ ပဗ္ဗဇိတွာ ရဋ္ဌဓိပတိနာ မနုဿလောကေ ဒေဝဘူတေန ရညာပိ ဂရုကရဏီယတံ ဝန္ဒနီယတံ ပါပုဏိဿတိ, သုပညတ္တမေတံ အာဝုသော ဘဂဝတာ ဒုတိယံ သန္ဒိဋ္ဌိကဖလံ.

Wonderful, friends, marvelous, friends! How great is the well-proclaimed nature, power, and might of the Buddha's Dispensation! For even some farmer devoid of qualities, having gone forth in such a well-proclaimed Dispensation, would attain to being honored and revered even by a king who is a ruler of the country, a god among humans. This, friends, is the second immediately visible fruit well-declared by the Blessed One.

ပုစ္ဆာ – ကထဉ္စာ [Pg.56] ပနာဝုသော ဘဂဝါ ပုရိမေဟိ သန္ဒိဋ္ဌိကသာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ သန္ဒိဋ္ဌိကံ သာမညဖလံ ရညော ဒေသေသိ.

Question: But how, friends, did the Blessed One explain to the king an immediately visible fruit of recluseship that was more excellent and sublime than the previous immediately visible fruits?

ဝိဿဇ္ဇနာ – ဘဂဝါ ဘန္တေ ဗုဒ္ဓုပ္ပာဒတော ပဋ္ဌာယ ကုလပုတ္တဿ ပဗ္ဗဇိတ ဘာဝံ, တဿ စ သီလသမ္ပဒံ, တဿ စ ဣန္ဒြိယေသု ဂုတ္တဒွါရတံ, အရိယဉ္စသတိသမ္ပဇညံ, အရိယဉ္စ သန္တုဋ္ဌိံ, ပဉ္စန္နဉ္စ နီဝရဏာနံ ပဟာနံ, စတ္တာရိ စ ဈာနာနိ, အဋ္ဌ စ ဝိဇ္ဇာယော, တာဟိ တာဟိ ဥပမာဟိ ဝိတ္ထာရတော ဝိဘဇိတွာ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

Answer: Venerable sir, starting from the arising of a Buddha, the Blessed One described in detail to King Ajātasattu of Magadha, son of Queen Videhī, the going forth of a clansman, his accomplishment in virtue, his guarding of the sense doors, noble mindfulness and clear comprehension, noble contentment, the abandonment of the five hindrances, the four jhānas, and the eight knowledges, illustrating them with various similes, an immediately visible fruit of recluseship that was more excellent and sublime than the previous immediately visible fruits.

သက္ကာ [Pg.57] ပန ဘန္တေ ဒိဋ္ဌေဝ ဓမ္မေ သန္ဒိဋ္ဌိကံ သာမညဖလံ, ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ပညပေတုံ.

But is it possible, venerable sir, to declare an immediately visible fruit of recluseship in this very life, more excellent and sublime than the previous immediately visible fruits of recluseship?

သက္ကာ မဟာရာဇာ, တေန ဟိ မဟာရာဇ သုဏောဟိ သာဓုကံ မနသိကရောဟိ ဘာသိဿာမိ.

It is possible, great king. Therefore, great king, listen well and pay close attention—I will speak.

ပုစ္ဆာ – ကထဉ္စ [Pg.58] ပနာဝုသော ဘိက္ခု သီလသမ္ပန္နော ဟောတိ, ကထဉ္စ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုနော ဝေဒေဟိပုတ္တဿ စူဠသီလံ ဝိဘဇိတွာ ဒေသေသိ.

Question: But how, friends, is a bhikkhu accomplished in virtue? And how did the Blessed One explain in detail the minor virtues to King Ajātasattu of Magadha, son of Queen Videhī?

ဝိဿဇ္ဇနာ – ‘‘ကထဉ္စ [Pg.59] မဟာရာဇ ဘိက္ခု သီလသမ္ပန္နော ဟောတိ. ဣဓ မဟာရာဇ ဘိက္ခု ပါဏာတိပါတံ ပဟာယ ပါဏာတိပါတာ ပဋိဝိရတော ဟောတိ နိဟိတဒဏ္ဍော နိဟိတသတ္ထော လဇ္ဇီ ဒယာပန္နော, သဗ္ဗပါဏဘူတဟိတာနုကမ္ပီ ဝိဟရတိ. ဣဒမ္ပိဿ ဟောတိ သီလသ္မိံ’’ ဧဝမာဒိနာ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ ဆဗ္ဗီသတိယာ အာကာရေဟိ စူဠသီလံ ဝိဘဇိတွာ ဒေသေသိ.

Answer: "And how, great king, is a bhikkhu accomplished in virtue? Here, great king, a bhikkhu, having abandoned the taking of life, abstains from taking life. He dwells having laid down the rod and weapon, conscientious, compassionate, living sympathetic to the welfare of all living beings. This is his virtue." In this way, venerable sir, the Blessed One explained in detail the minor virtues to King Ajātasattu of Magadha, son of Queen Videhī, in twenty-six ways.

သာဓု [Pg.60] သာဓု အာဝုသော, သာဓု သာဓု အာဝုသော ယံ ဘိက္ခု ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ သဒ္ဓါပဗ္ဗာဇိတော ဣမိနာ စ စူဠသီလေန သမန္နာဂတော ဝိဟရေယျ.

Good, good, friends! Good, good, friends! It is good that a bhikkhu, having gone forth through faith in such a well-proclaimed Dispensation of the Buddha, should live endowed with these minor virtues.

ဣဒါနိ [Pg.61] ပန ကာလော အတိက္ကန္တော.

But now the time is past.

သုဝေ ယထာနုပ္ပတ္တဋ္ဌာနတော ပဋ္ဌာယ ပုစ္ဆာဝိဿဇ္ဇနံ ကရိဿာမ.

Tomorrow, starting from the point we reached, we will conduct questions and answers.

ပုစ္ဆာ – ကထံ ပနာဝုသော ရညော မာဂဓဿ အဇာတသတ္တုနော ဝေဒေဟိပုတ္တဿ မဇ္ဈိမသီလဉ္စ မဟာသီလဉ္စ ဝိဘဇိတွာ ဒေသေသိ.

Question: But how, friends, did he explain in detail to King Ajātasattu of Magadha, son of Queen Videhī, the middle and great virtues?

ဝိဿဇ္ဇနာ – ‘‘ယထာ ဝါ ပနေကေ ဘောန္တော သမဏဗြာဟ္မဏာ သဒ္ဓါဒေယျာနိ ဘောဇနာနိ ဘုဉ္ဇိတွာ တေ ဧဝရူပံ ဗီဇဂါမဘူတဂါမသမာရမ္ဘံ အနုယုတ္တာ ဝိဟရန္တိ. သေယျထိဒံ. မူလဗီဇံ ခန္ဓဗီဇံ ဖဠုဗီဇံ အဂ္ဂဗီဇံ ဗီဇဗီဇမေဝ ပဉ္စမံ, ဣတိ ဧဝရူပါ ဗီဇဂါမဘူတဂါမသမာရမ္ဘာ ပဋိဝိရတော ဟောတိ. ဣဒမ္ပိဿ ဟောတိ သီလသ္မိံ’’ ဧဝမာဒိနာ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ မဇ္ဈိမသီလဉ္စ မဟာသီလဉ္စ ဝိတ္ထာရတော ဝိဘဇိတွာ ဒေသေသိ.

Answer: "Just as some venerable ascetics and brahmins, having consumed food given in faith, engage in the destruction of seeds and growing things. That is: root-seeds, stem-seeds, joint-seeds, shoot-seeds, and seed-seeds as the fifth. He abstains from such destruction of seeds and growing things. This is included in his virtue." In this way, venerable sir, the Blessed One explained in detail to King Ajātasattu of Magadha, son of Queen Videhī, the middle and great virtues.

သာဓု [Pg.68] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ ဘိက္ခု ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ သဒ္ဓါပဗ္ဗဇိတော ဧဝံ အရိယေန သီလေန သမန္နာဂတော ဝိဟရေယျ.

Good, good, friends. Good indeed, friends, that a bhikkhu who has gone forth out of faith in the well-proclaimed Dispensation of the Buddha should live endowed with such noble virtue.

ပုစ္ဆာ – ကထံ ပနာဝုသော အရိယံ ဣန္ဒြိယသံဝရဉ္စ အရိယံ သတိသမ္ပဇညဉ္စ အရိယံ သန္တောသဉ္စ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝိဘဇိတွာ ဒေသေသိ.

Question: But how, friends, did the Blessed One explain in detail the noble restraint of the senses, the noble mindfulness and clear comprehension, and the noble contentment to King Ajātasattu of Magadha?

ဝိဿဇ္ဇနာ – ဣဓ မဟာရာဇ ဘိက္ခု စက္ခုနာ ရူပံ ဒိသွာ န နိမိတ္တဂ္ဂါဟီ ဟောတိ နနုဗျဉ္ဇနဂ္ဂါဟီ, ယတွာဓိကရဏမေနံ စက္ခုန္ဒြိယံ အသံဝုတံ ဝိဟရန္တံ အဘိဇ္ဈာဒေါမနဿာ ပါပကာ အကုသလာ ဓမ္မာ အနွာဿဝေယျုံ, တဿ သံဝရာယ ပဋိပဇ္ဇတိ, ရက္ခတိ စက္ခုန္ဒြိယံ, စက္ခုန္ဒြိယေ သံဝရံ အာပဇ္ဇတိ, ဧဝမာဒိနာ စ.

Answer: "Here, great king, a bhikkhu, having seen a form with the eye, does not grasp at signs or at details. For if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and grief would flow in upon him. He practices for its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty." And so forth.

ဣဓ မဟာရာဇ ဘိက္ခု သတိသမ္ပဇညေန သမန္နာဂတော ဟောတိ, အဘိက္ကန္တေ ပဋိက္ကန္တေ သမ္ပဇနကာရီ ဟောတိ,

"Here, great king, a bhikkhu is endowed with mindfulness and clear comprehension; he is one who acts with clear comprehension in going forward and returning."

အာလောကိတေ [Pg.69] ဝိလောကိတေ သမ္ပဇာနကာရီ ဟောတိ, သမိဉ္ဇိတေ ပသာရိတေ သမ္ပဇာနကာရီ ဟောတိ, သံဃာဋိပတ္တစီဝရဓာရဏေ သမ္ပဇာနကာရီ ဟောတိ, အသိတေ ပီတေ ခါယိတေ သာယိတေ သမ္ပဇာနကာရီ ဟောတိ, ဥစ္စာရပဿာဝကမ္မေ သမ္ပဇာနကာရီ ဟောတိ, ဂတေ ဌိတေ နိသိန္နေ သုတ္တေ ဇာဂရိတေ ဘာသိတေ တုဏှီဘာဝေ သမ္ပဇာနကာရီ ဟောတိ, ဧဝံ ခေါ မဟာရာဇ ဘိက္ခု သတိသမ္ပဇညေန သမန္နာဂတော ဟောတိ.

He acts with clear comprehension when looking forward and looking around. He acts with clear comprehension when bending and stretching. He acts with clear comprehension when wearing his robes and carrying his bowl. He acts with clear comprehension when eating, drinking, chewing, and savoring. He acts with clear comprehension when defecating and urinating. He acts with clear comprehension when walking, standing, sitting, sleeping, waking, speaking, and being silent. Thus, great king, a bhikkhu is endowed with mindfulness and clear comprehension.

ကထဉ္စ မဟာရာဇ ဘိက္ခု သန္တုဋ္ဌော ဟောတိ, ဣဓ မဟာရာဇ ဘိက္ခု သန္တုဋ္ဌော ဟောတိ ကာယပရိဟာရိကေန စီဝရေန ကုစ္ဆိပရိဟာရိကေန ပိဏ္ဍပါတေန.

And how, great king, is a bhikkhu content? Here, great king, a bhikkhu is content with robes sufficient to protect the body and almsfood sufficient to fill the stomach.

ဧဝမာဒိနာ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ အရိယဉ္စ ဣန္ဒြိယေသုဂုတ္တဒွါရတံ အရိယဉ္စ သတိသမ္ပဇညံ အရိယဉ္စ သန္တောသံ ဝိဘဇိတွာ ဒေသေသိ.

Thus, venerable sir, the Blessed One explained to King Ajātasattu Vedehiputta of Magadha the noble guarding of the sense faculties, the noble mindfulness and clear comprehension, and the noble contentment, analyzing them in detail.

သာဓု [Pg.72] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ ဘိက္ခု ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ သဒ္ဓါပဗ္ဗဇိတော ဣမိနာ စ အရိယေန ဣန္ဒြိယသံဝရေန သမန္နာဂတော, ဣမိနာ စ အရိယေန သတိသမ္ပဇညေန

Well said, friend, well said! It is indeed good, friend, that a bhikkhu, having gone forth from faith into this well-expounded Dispensation of the Buddha, is endowed with this noble restraint of the senses and with this noble mindfulness and clear comprehension.

သမန္နာဂတော[Pg.73], ဣမာယ စ အရိယာယ သန္တုဋ္ဌိယာ သမန္နာဂတော ဝိဟရေယျ.

and endowed with this noble contentment, he dwells.

ပုစ္ဆာ – ကထံ ပနာဝုသော ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ နီဝရဏပဟာနံ ဝိဘဇိတွာ ဒေသေသိ.

Question: And how, friend, did the Blessed One explain to King Ajātasattu Vedehiputta of Magadha the abandoning of the hindrances, analyzing it in detail?

ဝိဿဇ္ဇနာ – သော ဧဝံ အရိယေန သီလက္ခန္ဓေန သမန္နာဂတော, အရိယေန ဣန္ဒြိယသံဝရေန သမန္နာဂတော, အရိယေန သတိသမ္ပဇညေန သမန္နာဂတော, အရိယာယ သန္တုဋ္ဌိယာ သမန္နာဂတော, ဝိဝိတ္တံ သေနာသနံ ဘဇတိ အရညံ ရုက္ခမူလံ ပဗ္ဗတံ ကန္ဒရံ ဂိရိဂုဟံ သုသာနံ ဝနပတ္တံ အဗ္ဘောကာသံ ပလာလပုဉ္ဇံ. သော ပစ္ဆာဘတ္တံ ပိဏ္ဍပါတပဋိက္ကန္တော နိသီဒတိ ပလ္လင်္ကံ အာဘုဉ္ဇိတွာ ဥဇုံ ကာယံ ပဏိဓာယ ပရိမုခံ သတိံ ဥပဋ္ဌပေတွာ. သော အဘိဇ္ဈံ လောကေ ပဟာယ ဝိဂတာဘိဇ္ဈေန စေတသာ ဝိဟရတိ…ပေ… တဿိမေ ပဉ္စ နီဝရဏေ ပဟီနေ အတ္တနိ သမနုပဿတော ပါမောဇ္ဇံ ဇာယတိ, ပမုဒိတဿ ပီတိ ဇာယတိ, ပီတိမနဿ ကာယော ပဿမ္ဘတိ, ပဿဒ္ဓကာယော [Pg.74] သုခံ ဝေဒေဟိ, သုခိနော စိတ္တံ သမာဓိယတိ. ဧဝံ ခေါ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ နီဝရဏပ္ပဟာနံ ဝိဘဇိတွာ ဝိတ္ထာရတော ဒေသေသိ.

The Reply: Thus, endowed with the noble aggregate of virtue, with the noble restraint of the senses, with the noble mindfulness and clear comprehension, and with the noble contentment, he resorts to a secluded dwelling—a forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Having returned from his alms round after the meal, he sits down, folding his legs crosswise, setting his body erect, establishing mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind free from covetousness [...]. When he sees these five hindrances abandoned in himself, gladness arises. In one who is gladdened, joy arises. With a joyful mind, the body becomes tranquil. With a tranquil body, he experiences happiness. With happiness, the mind becomes concentrated. Thus, venerable sir, the Blessed One explained in detail to King Ajātasattu Vedehiputta of Magadha the abandoning of the hindrances.

သာဓု [Pg.77] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ ဘိက္ခု ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ သဒ္ဓါပဗ္ဗဇိတော ဧဝံ ပဉ္စနီဝရဏေ ပဇဟိတွာ တေဟိ စိတ္တံ ဝိသောဓေတွာ ဝိဟရေယျ.

Well said, friend, well said! It is indeed good, friend, that a bhikkhu, having gone forth in faith into this well-expounded Dispensation of the Buddha, should abandon these five hindrances and, having purified his mind from them, should dwell thus.

ပုစ္ဆာ – ကထဉ္စာဝုသော [Pg.78] ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ ပဌမံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ, ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ.

Question: And how, friend, did the Blessed One explain to King Ajātasattu Vedehiputta of Magadha the first immediately visible fruit of the ascetic life, more surpassing and more sublime than the previous immediately visible fruits of the ascetic life?

ဝိဿဇ္ဇနာ – သော ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ…ပေ… ဣဒမ္ပိ ခေါ မဟာရာဇ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ

The Reply: Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and pleasure born of seclusion [...]. This too, great king, is an immediately visible fruit of the ascetic life, more surpassing and more sublime than the previous immediately visible fruits of the ascetic life.

ပဏီတတရဉ္စ[Pg.79]. ဧဝံ ခေါ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ ပဌမံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

and more sublime. Thus, venerable sir, the Blessed One explained to King Ajātasattu Vedehiputta of Magadha the first immediately visible fruit of the ascetic life, which is more surpassing and more sublime than the previous immediately visible fruits of the ascetic life.

သာဓု [Pg.80] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ ဘိက္ခု ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနသင်္ခါတေ ဓမ္မဝိနယေ ပဗ္ဗဇိတွာ ဧဝံ ပဌမံ ဈာနံ

Well said, friend, well said! It is indeed good, friend, that a bhikkhu, having gone forth into this well-expounded Dhamma and Discipline, which is the Buddha's Dispensation, should thus enter the first jhāna.

ဥပသမ္ပဇ္ဇ [Pg.81] ဝိဝေကဇေန ပီတိသုခေန အတ္တနော ကာယံ အဘိသန္ဒေယျ ပရိသန္ဒေယျ ပရိပူရေယျ.

Having entered, he should suffuse, drench, fill, and permeate his body with the rapture and pleasure born of seclusion.

ပုစ္ဆာ – ကထဉ္စာဝုသော [Pg.82] ဘဂဝါ ဒုတိယဉ္စ တတိယဉ္စ စတုတ္ထဉ္စ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ, ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ.

Question: And how, friend, did the Blessed One explain the second, third, and fourth immediately visible fruits of the ascetic life, more surpassing and more sublime than the previous immediately visible fruits of the ascetic life?

ဝိဿဇ္ဇနာ – ပုန စ ပရံ မဟာရာဇ ဘိက္ခု ဝိတက္ကဝိစာရာနံ ဝူပသမာ အဇ္ဈတ္တံ သမ္ပသာဒနံ စေတသော ဧကောဒိဘာဝံ အဝိတက္ကံ အဝိစာရံ သမာဓိဇံ ပီတိသုခံ ဒုတိယံဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ ဧဝမာဒိနာ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ ဒုတိယဉ္စ တတိယဉ္စ စတုတ္ထဉ္စ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

The Reply: Furthermore, great king, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna, which has internal clarity and unification of mind, is without thought and examination, and is born of concentration, filled with rapture and pleasure. In this way, venerable sir, the Blessed One explained to King Ajātasattu Vedehiputta of Magadha the second, third, and fourth immediately visible fruits of the ascetic life, more surpassing and more sublime than the previous immediately visible fruits of the ascetic life.

သာဓု [Pg.85] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ ဘိက္ခု ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနသင်္ခါတေ ဓမ္မဝိနယေ သဒ္ဓါပဗ္ဗဇိတော ဧဝံ ဒုတိယဈာနဉ္စ တတိယဈာနဉ္စ စတုတ္ထဈာနဉ္စ ဥပသမ္ပဇ္ဇ တေဟိ ဈာနသုခေဟိ အတ္တနော ကာယံ အဘိသန္ဒေတွာ ပရိသန္ဒေတွာ ပရိပူရေတွာ ဝိဟရေယျ.

Well said, friend, well said! It is indeed good, friend, that a bhikkhu, having gone forth in faith into this well-expounded Dhamma and Discipline, which is the Buddha's Dispensation, having entered the second, third, and fourth jhāna, should suffuse, drench, fill, and permeate his body with those jhāna pleasures and dwell therein.

ပုစ္ဆာ – ကထဉ္စ [Pg.86] ပနာဝုသော ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ, ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ.

Question: And furthermore, friend, how did the Blessed One explain to King Ajātasattu Vedehiputta of Magadha yet another immediately visible fruit of the ascetic life, more surpassing and more sublime than the previous immediately visible fruits of the ascetic life?

ဝိဿဇ္ဇနာ – သော ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ အာနဉ္ဇပ္ပတ္တေ ဉာဏဒဿနာယ စိတ္တံ အဘိနီဟရတိ အဘိနိန္နာမေတိ, သော ဧဝံ ပဇာနာတိ ‘‘အယံ ခေါ မေ ကာယော ရူပီ စာတုမဟာဘူတိကော မာတာပေတ္တိကသမ္ဘဝေါ ဩဒနကုမ္မာသူပစယော အနိစ္စုစ္ဆာဒနပရိမဒ္ဒနဘေဒနဝိဒ္ဓံသနဓမ္မော, ဣဒဉ္စ ပန မေ ဝိညာဏံ ဧတ္ထ သိတံ ဧတ္ထ ပဋိဗန္ဓန္တိ…ပေ… ဣဒမ္ပိ ခေါ မဟာရာဇ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ. ဧဝံ ခေါ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

The Reply: When his mind is thus concentrated, purified, bright, spotless, rid of defilements, malleable, workable, steady, and imperturbable, he directs and inclines it to knowledge and vision. He understands thus: ‘This body of mine is material, made of the four great elements, born of mother and father, nourished by rice and gruel, subject to impermanence, to being rubbed, pressed, broken, and dispersed. And this consciousness of mine is dependent on it, bound up with it.’ [...]. This too, great king, is an immediately visible fruit of the ascetic life, more surpassing and more sublime than the previous immediately visible fruits of the ascetic life. In this way, venerable sir, the Blessed One explained to King Ajātasattu Vedehiputta of Magadha yet another immediately visible fruit of the ascetic life, more surpassing and more sublime than the previous immediately visible fruits of the ascetic life.

သုညာရံဂါ [Pg.88] ပဝိဋ္ဌဿ, သန္တစိတ္တဿ ဘိက္ခုနော. အမာနုသီ ရတီ ဟောတိ, သမ္မာဓမ္မံ ဝိပဿတော.

For a bhikkhu who has entered an empty abode, whose mind is calmed, there is unhuman delight, as he rightly sees the Dhamma.

သာဓု [Pg.89] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ ဘိက္ခု ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနသင်္ခါတေ ဓမ္မဝိနယေ သဒ္ဓါပဗ္ဗဇိတော ဧဝံ ဉာဏဒဿနံ ဥပ္ပာဒေတွာ ဧဝံ ဉာဏဒဿနေန သမန္နာဂတော ဟုတွာ ဝိဟရေယျ.

Well said, friend, well said! It is indeed good, friend, that a bhikkhu, having gone forth in faith into this well-expounded Dhamma and Discipline, which is the Buddha's Dispensation, having produced knowledge and vision, should dwell endowed with that knowledge and vision.

ပုစ္ဆာ – ကထဉ္စာဝုသော [Pg.90] ဘဂဝါ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ, ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ.

Question: And how, friend, did the Blessed One explain yet another immediately visible fruit of the ascetic life, more surpassing and more sublime than the previous immediately visible fruits of the ascetic life?

ဝိဿဇ္ဇနာ – သော ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ အာနဉ္ဇပ္ပတ္တေ မနောမယံ ကာယံ အဘိနိမ္မာနာယ စိတ္တံ အဘိနီဟရတိ အဘိနိန္နာမေတိ, သော ဣမမှာ ကာယာ အညံ ကာယံ အဘိနိမ္မိနာတိ ရူပိံ မနောမယံ သဗ္ဗင်္ဂပစ္စင်္ဂိံ အဟီနိန္ဒြိယံ ဧဝမာဒိနာ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

Reply: When his mind is thus concentrated, purified, bright, spotless, rid of defilements, malleable, workable, steady, and imperturbable, he directs and inclines his mind to the creation of a mind-made body. From this body he creates another body, with form, mind-made, complete in all its limbs and faculties, not deficient in its organs. In this way, venerable sir, the Blessed One taught King Ajātasattu Vedehiputta of Magadha yet another immediately visible fruit of the ascetic life, more surpassing and more sublime than the previous immediately visible fruits of the ascetic life.

သာဓု [Pg.92] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ ဘိက္ခု ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနသင်္ခါတေ ဓမ္မဝိနယေ သဒ္ဓါပဗ္ဗဇိတော ဧဝံ ဝိသေသေန မနောမယဉာဏေန သမန္နာဂတော ဝိဟရေယျ.

Well said, friend, well said! It is indeed good, friend, that a bhikkhu, having gone forth in faith into this well-expounded Dhamma and Discipline, which is the Buddha's Dispensation, should dwell endowed with such distinction, possessing the knowledge of the mind-made body.

ပုစ္ဆာ – ဘဂဝါ [Pg.93] အာဝုသော ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ ဈာနစတုက္ကသင်္ခါတဉ္စ ပဌမ ဒုတိယ ဝိဇ္ဇာသင်္ခါတဉ္စ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒဿေတွာ, အပရံ ကီဒိသံ သံန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ, ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ.

Question: Friend, after the Blessed One had shown King Ajātasattu of Magadha, son of the Videhī, the immediately visible fruit of recluseship, namely, the four jhānas and what is reckoned as the first and second knowledges, what other kind of immediately visible fruit of recluseship did he teach, more excellent and sublime than those former immediately visible fruits of recluseship?

ဝိဿဇ္ဇနာ – သော ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ အာနဉ္ဇပ္ပတ္တေ ဣဒ္ဓိဝိဓာယ စိတ္တံ အဘိနီဟရတိ အဘိနိန္နာမေတိ, သော အနေကဝိဟိတံ ဣဒ္ဓိဝိဓံ ပစ္စနုဘောတိ, ဧကောပိ ဟုတွာ ဗဟုဓာ ဟောတိ, ဗဟုဓာပိ ဟုတွာ ဧကော ဟောတိ…ပေ… ဣဒမ္ပိ ခေါ မဟာရာဇ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စာတိ. ဣတ္ထံ ခေါ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

Reply: When his mind was thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the various kinds of psychic power. He experiences various psychic powers: having been one, he becomes many; having been many, he becomes one… This too, great king, is an immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship. Thus, venerable sir, the Blessed One taught King Ajātasattu of Magadha, son of the Videhī, yet another immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship.

အစ္ဆရိယံ [Pg.95] အာဝုသော အဗ္ဘုတံ အာဝုသော, ယာဝ ဗုဒ္ဓသာသနဿ သွာခါတတာ, ယတြဟိ နာမ ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ ပဗ္ဗဇိတွာ သာဝကောပိ သမ္မာပဋိပန္နော ဧဝံ မဟိဒ္ဓိကံ ဧဝံ မဟာနုဘာဝံ ဣဒ္ဓိဝိဓဉာဏမ္ပိ ပစ္စနုဘောဿတိ.

Wonderful, friend! Amazing, friend! How well-proclaimed is the Buddha's teaching! For a disciple who has gone forth in this well-proclaimed Buddha's teaching, practicing rightly, will experience the knowledge of psychic powers, which has such great power and might.

ပုစ္ဆာ – ကထံ [Pg.96] ပနာဝုသော ဘဂဝါ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ, ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ.

Question: But how, friend, did the Blessed One teach another immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship?

ဝိဿဇ္ဇနာ – သော ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ အာနဉ္ဇပ္ပတ္တေ ဒိဗ္ဗာယ သောတဓာတုယာ စိတ္တံ အဘိနီဟရတိ အဘိနိန္နာမေတိ, သော ဒိဗ္ဗာယ သောတဓာတုယာ ဝိသုဒ္ဓါယ အတိက္ကန္တ မာနုသိကာယ ဥဘော သဒ္ဒေ သုဏာတိ ဒိဗ္ဗေ စ မာနုသေ စ ယေ ဒူရေ သန္တိကေ စ…ပေ… ဣဒမ္ပိ ခေါ မဟာရာဇ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ. ဧဝံ ခေါ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

Reply: When his mind was thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the divine ear element. With the divine ear element, purified and surpassing the human, he hears both kinds of sounds, divine and human, whether far or near… This too, great king, is an immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship. Thus, venerable sir, the Blessed One taught King Ajātasattu of Magadha, son of the Videhī, yet another immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship.

အစ္ဆရိယံ [Pg.98] အာဝုသော, အဗ္ဘုတံ အာဝုသော, ယာဝ ဗုဒ္ဓသာသနဿ သွာခါတတာ, ယတြဟိ နာမ ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ သဒ္ဓါပဗ္ဗဇိတော သမ္မာပဋိပန္နော သာဝကောပိ ဧဝံ ဝိသေသံ ဒိဗ္ဗသောတဉာဏံ ပဋိလဘိဿတိ.

Wonderful, friend! Amazing, friend! How well-proclaimed is the Buddha's teaching! For in such a well-proclaimed Buddha's teaching, a disciple who has gone forth out of faith and is practicing rightly will attain such a special divine ear knowledge.

ပုစ္ဆာ – ကထံ ပနာဝုသော ဘဂဝါ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ, ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ.

Question: But, friend, how then did the Blessed One teach a further immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship?

ဝိဿဇ္ဇနာ – သော ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ. အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ

Reply: When his mind was thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady,

အာနဉ္ဇပ္ပတ္တေ [Pg.99] စေတောပရိယဉာဏာယ စိတ္တံ အဘိနီဟရတိ အဘိနိန္နာမေတိ, သော ပရသတ္တာနံ ပရပုဂ္ဂလာနံ စေတသာ စေတော ပရိစ္စ ပဇာနာတိ, သရာဂံ ဝါ စိတ္တံ သရာဂံ စိတ္တန္တိ ပဇာနာတိ, ဝီတရာဂံ ဝါ စိတ္တံ ဝီတရာဂံ စိတ္တန္တိ ပဇာနာတိ…ပေ… ဣဒမ္ပိ ခေါ မဟာရာဇ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ. ဧဝံ ခေါ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

and attained to imperturbability, he directs and inclines his mind to the knowledge of others' minds. With his mind, he understands the minds of other beings, of other persons, encompassing them. He understands a mind with lust as 'a mind with lust,' a mind without lust as 'a mind without lust'... This too, great king, is an immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship. Thus, venerable sir, the Blessed One taught King Ajātasattu of Magadha, son of the Videhī, yet another immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship.

အစ္ဆရိယံ [Pg.100] အာဝုသော, အဗ္ဘုတံ အာဝုသော, ယာဝ ဗုဒ္ဓသာသနဿ သွာခါတတာ, ယတြဟိ နာမ ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ ပဗ္ဗဇိတော သမ္မာပဋိပန္နော သာဝကောပိ ဧဝံ ဝိသေသံ စေတောပရိယဉာဏံ ပဋိလဘိဿတိ.

Wonderful, friend! Amazing, friend! How well-proclaimed is the Buddha's teaching! For a disciple who has gone forth in such a well-proclaimed Buddha's teaching, practicing rightly, will attain such a special knowledge of others' minds.

ပုစ္ဆာ – ကထံ [Pg.101] ပနာဝုသော ဘဂဝါ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ, ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ.

Question: Friend, how then did the Blessed One teach a further immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship?

ဝိဿဇ္ဇနာ – သော ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ အာနဉ္ဇပ္ပတ္တေ ပုဗ္ဗေနိဝါသာနုဿတိဉာဏာယ စိတ္တံ အဘိနီဟရတိ အဘိနိန္နာမေတိ, သော အနေကဝိဟိတံ ပုဗ္ဗေနိဝါသံ အနုဿရတိ, သေယျထိဒံ, ဧကမ္ပိဇာတိံ ဒွေပိ ဇာတိယော…ပေ… ဣဒမ္ပိ ခေါ မဟာရာဇ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ. ဧဝံ ခေါ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

Reply: When his mind was thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the recollection of past lives. He recollects many kinds of past lives, such as one birth, two births… This too, great king, is an immediately visible fruit of recluseship, more excellent and sublime than those previous immediately visible fruits of recluseship. Thus, venerable sir, the Blessed One taught King Ajātasattu of Magadha, son of the Videhī, yet another immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship.

အစ္ဆရိယံ [Pg.104] အာဝုသော, အဗ္ဘုတံ အာဝုသော, ယာဝ ဗုဒ္ဓသာသနဿ သွာခါတတာ, ယတြဟိ နာမ ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ ပဗ္ဗဇိတွာ သာဝကောပိ သမ္မာပဋိပန္နော ဧဝံ ဝိသေသံ ပုဗ္ဗေနိဝါသဉာဏံ ပဋိလဘိဿတိ.

Wonderful, friend! Amazing, friend! How well-proclaimed is the Buddha's teaching! For a disciple who has gone forth in this well-proclaimed Buddha's teaching, practicing rightly, will attain such a special knowledge of past lives.

ပုစ္ဆာ – ကထဉ္စ ပနာဝုသော ဘဂဝါ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဒေသေသိ, ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ.

Question: But how, friend, did the Blessed One teach the immediately visible fruit of recluseship, more excellent and sublime than the previous immediately visible fruits of recluseship?

ဝိဿဇ္ဇနာ – သော ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ အာနေဉ္ဇပ္ပတ္တေ သတ္တာနံ စုတူပပါတဉာဏာယ စိတ္တံ အဘိနီဟရတိ [Pg.105] အဘိနိန္နာမေတိ, သော ဒိဗ္ဗေန စက္ခုနာ ဝိသုဒ္ဓေန အတိက္ကန္တမာနုသကေန သတ္တေ ပဿတိ စဝမာနေ ဥပပဇ္ဇမာနေ ဟီနေ ပဏီတေ သုဝဏ္ဏေ ဒုဗ္ဗဏ္ဏေ သုဂတေ ဒုဂ္ဂတေ ယထာကမ္မုပဂေ သတ္တေ ပဇာနာတိ…ပေ… ဣဒမ္ပိ ခေါ မဟာရာဇ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ. ဣတ္ထံ ခေါ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ အပရမ္ပိ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

The Reply: When his mind is thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and has attained imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearing of beings. With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their deeds... This, too, great king, is an immediately visible fruit of the contemplative life, more excellent and sublime than the previous immediately visible fruits of the contemplative life. Thus indeed, venerable sir, the Blessed One declared to King Ajātasattu of Magadha, son of the Videhī queen, yet another immediately visible fruit of the contemplative life, more excellent and sublime than the previous immediately visible fruits of the contemplative life.

အစ္ဆရိယံ [Pg.107] အာဝုသော, အဗ္ဘုတံ အာဝုသော, ယာဝ ဗုဒ္ဓသာသနဿ သွာခါတတာ, ယတြဟိ နာမ ဧဝံ သွာခါတေ ဗုဒ္ဓသာသနေ ပဗ္ဗဇိတော သာဝကောပိ သမ္မာပဋိပန္နော ဧဝံ ဝိသေသံ ဒိဗ္ဗစက္ခုဉာဏံ ပဋိလဘိဿတိ.

Wonderful, friend! Amazing, friend! How well-proclaimed is the Buddha’s teaching! For even a disciple who has gone forth in this well-proclaimed teaching of the Buddha and is practicing rightly can attain such a special knowledge of the divine eye.

ပုစ္ဆာ – ကထံ [Pg.108] ပနာဝုသော ဘဂဝါ ပရိယောသာနေ ဥတ္တရိတရံ သာမညဖလံ ဒေသေသိ.

The Question: But how, friend, did the Blessed One teach the further, higher fruit of the contemplative life as its culmination?

ဝိဿဇ္ဇနာ – သော ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ အာနေဉ္ဇပ္ပတ္တေ အာသဝါနံ ခယဉာဏာယ စိတ္တံ အဘိနီဟရတိ အဘိနိန္နာမေတိ…ပေ… ဣဒံ ခေါ မဟာရာဇ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ. ဣမသ္မာ စ ပန မဟာရာဇ သန္ဒိဋ္ဌိကာ သာမညဖလာ အညံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ဥတ္တရိတရံ ဝါ ပဏီတတရံ ဝါ နတ္ထီတိ. ဣတ္ထံ ခေါ ဘန္တေ ဘဂဝါ ရညော မာဂဓဿ အဇာတသတ္တုဿ ဝေဒေဟိပုတ္တဿ ပရိယောသာနံ သန္ဒိဋ္ဌိကံ သာမညဖလံ ပုရိမေဟိ သန္ဒိဋ္ဌိကေဟိ သာမညဖလေဟိ အဘိက္ကန္တတရဉ္စ ပဏီတတရဉ္စ ဒေသေသိ.

The Reply: When his mind is thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and has attained imperturbability, he directs and inclines it towards the knowledge of the destruction of the taints… This, great king, is an immediately visible fruit of the contemplative life, more excellent and sublime than the previous immediately visible fruits of the contemplative life. And there is no other immediately visible fruit of the contemplative life higher or more sublime than this. Thus, venerable sir, the Blessed One declared to King Ajātasattu of Magadha, son of the Videhī queen, the culminating immediately visible fruit of the contemplative life, which is more excellent and sublime than the previous immediately visible fruits of the contemplative life.

သာဓု [Pg.110] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော, ယံ ဘိက္ခု ဗုဒ္ဓသာသနေ သဒ္ဓါပဗ္ဗဇိတော ဧဝံ သွာခါတေ ဓမ္မဝိနယေ သမ္မာပဋိပန္နော အာသဝက္ခယဉာဏံ ပါပုဏိတွာ ဒုက္ခဿန္တံ ကရောတိ.

Good, good, friend! It is indeed good that a monk, having gone forth in the Buddha’s teaching out of faith, practicing rightly in this well-proclaimed Dhamma and Discipline, attains the knowledge of the destruction of the taints and makes an end of suffering.

ပုစ္ဆာ – ကထံ [Pg.111] ပနာဝုသော ရာဇာ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော ဣမိဿာ ဒေသနာယ ပရိယောသာနေ ဘဂဝတိ စ ဒေသနာယဉ္စ ပသန္နော ပသန္နာကာရံ အကာသိ, ကီဒိသဉ္စ အာနိသံသံ ပဋိလဘိ.

The Question: But how, friend, at the conclusion of this discourse, did King Ajātasattu of Magadha, son of the Videhī queen, express his confidence in the Blessed One and the teaching, and what benefit did he obtain?

ဝိဿဇ္ဇနာ – ဧဝံ ဝုတ္တေ ဘန္တေ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော ဘဂဝန္တံ ဧတဒဝေါစ, အဘိက္ကန္တံ ဘန္တေ, အဘိက္ကန္တံ ဘန္တေ, သေယျထာပိ ဘန္တေ နိက္ကုဇ္ဇိတံ ဝါ ဥက္ကုဇ္ဇေယျ, ပဋိစ္ဆန္နံ ဝါ ဝိဝရေယျ…ပေ… အဇ္ဇတဂ္ဂေ ပါဏ္ဏုပေတံ သရဏံ ဂတန္တိ, အယဉှိ ဘန္တေ ရာဇာ ပိတုမာရိတကာလတော ပဋ္ဌာယ နေဝ ရတ္တိံ န ဒိဝါ နိဒ္ဒံ ပဋိလဘတိ, သတ္ထာရံ ပန ဥပသင်္ကမိတွာ ဣမာယ မဓုရာယ ဩဇဝန္တိယာ ဓမ္မဒေသနာယ သုတကာလတော ပဋ္ဌာယ နိဒ္ဒံ ပဋိလဘတိ, တိဏ္ဏံ ရတနာနံ မဟာသက္ကာရမကာသိ, ပုထုဇ္ဇနိကာယ သဒ္ဓါယ သမန္နာဂတော နာမ ဣမိနာ ရညာ သဒိသော နာဟောသိ, အနာဂတေ ပန ဝိဇိတာဝီ နာမ ပစ္စေကဗုဒ္ဓေါ ဟုတွာ ပရိနိဗ္ဗာယိဿတိ. ဧဝံ ခေါ ဘန္တေ ရာဇာ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော [Pg.112] ဒေသနာပရိယောသာနေ ပသန္နော ပသန္နာကာရမကာသိ, ဣဒိသဉ္စ ဘန္တေ မဟာနိသံသံ ပဋိလဘိ.

The Reply: When this was said, venerable sir, King Ajātasattu of Magadha, son of the Videhī queen, said this to the Blessed One: 'Excellent, venerable sir! Excellent, venerable sir! Just as one might set upright what was overturned, or reveal what was hidden... from this day forward, as long as life lasts, I go for refuge.' For, venerable sir, from the time he killed his father, this king did not get any sleep by night or by day. But after approaching the Teacher and hearing this sweet and nourishing Dhamma discourse, he has been able to sleep. He made a great offering to the Three Jewels. Indeed, there was no one like this king, endowed with the faith of an ordinary person. In the future, he will become a Paccekabuddha named Vijitāvī and attain final extinguishment. Thus, venerable sir, at the conclusion of the discourse, King Ajātasattu of Magadha, son of the Videhī queen, was pleased, showed his pleasure, and obtained such a great benefit.

အမ္ဗဋ္ဌသုတ္တ

The Ambaṭṭha Sutta

ပုစ္ဆာ – တေနာဝုသော [Pg.115] ဘဂဝါ ဇာနတာ အရဟတာ ပဿတာ သမ္မာသမ္ဗုဒ္ဓေန အမ္ဗဋ္ဌံ ဋာမ သုတ္တံ ကတ္ထ ကံ အာရဗ္ဘ ဘာသိတံ.

The Question: Friend, where, and concerning whom, was the Ambaṭṭha Sutta spoken by that Blessed One who knows and sees, the Arahant, the Perfectly Self-Enlightened One?

ဝိဿဇ္ဇနာ – ကောသလေသု ဘန္တေ ဇနပဒေ ဣစ္ဆာနင်္ဂလေ နာမ ကောသလာနံ ဗြာဟ္မဏဂါမေ အမ္ဗဋ္ဌံ နာမ မာဏဝံ ဗြာဟ္မဏဿ ပေါက္ခရသာတိဿ အန္တေဝါသိံ အာရဗ္ဘ ဘာသိတံ.

The Reply: Venerable sir, in the country of the Kosalans, in a brahmin village of the Kosalans named Icchānaṅgala, it was spoken concerning the young brahmin Ambaṭṭha, a student of the brahmin Pokkharasāti.

သောဏဒဏ္ဍသုတ္တ

The Soṇadaṇḍa Sutta

ပုစ္ဆာ – သောဏဒဏ္ဍံ [Pg.116] ပနာဝုသော သုတ္တံ ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ဘာသိတံ.

The Question: Friend, where and concerning whom was the Soṇadaṇḍa Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – အင်္ဂေသု ဘန္တေ ဇနပဒေ စမ္ပာယံ သောဏဒဏ္ဍံ ဗြာဟ္မဏံ အာရဗ္ဘ ဘာသိတံ.

The Reply: Venerable sir, in the country of the Angas, in Campā, it was spoken concerning the brahmin Soṇadaṇḍa.

ကူဋဒန္တသုတ္တ

The Kūṭadanta Sutta

ပုစ္ဆာ – ကူဋဒန္တံ [Pg.117] ပနာဝုသော သုတ္တံ ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ဘာသိတံ.

The Question: Friend, where and concerning whom was the Kūṭadanta Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – မဂဓေသု ဘန္တေ ခါဏုမတေ နာမ ဗြာဟ္မဏဂါမေ ကူဋဒန္တ ဗြာဟ္မဏံ အာရဗ္ဘ ဘာသိတံ.

The Reply: Venerable sir, in the country of the Magadhans, in the brahmin village named Khāṇumata, it was spoken concerning the brahmin Kūṭadanta.

မဟာလိသုတ္တ

The Mahāli Sutta

ပုစ္ဆာ – မဟာလိံ [Pg.119] ပနာဝုသော သုတ္တံ ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ဘာသိတံ.

The Question: Friend, where and concerning whom was the Mahāli Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ဝေသာလိယံ ဘန္တေ ဩဋ္ဌဒ္ဓံ နာမ လိစ္ဆဝိံ အာရဗ္ဘ ဘာသိတံ.

The Reply: Venerable sir, in Vesālī, it was spoken concerning the Licchavi named Oṭṭhaddha.

ဇာလိယသုတ္တ

The Jāliya Sutta

ပုစ္ဆာ – ဇာလိယံ [Pg.121] ပနာဝုသော သုတ္တံ ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ဘာသိတံ.

The Question: Friend, where and concerning whom was the Jāliya Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ကောသမ္ဗိယံ ဘန္တေ ဒွေ ပဗ္ဗဇိတေ အာရဗ္ဘ ဘာသိတံ.

The Reply: Venerable sir, in Kosambi, it was spoken concerning two renunciants.

မဟာသီဟနာဒသုတ္တ

The Great Lion's Roar Sutta

ပုစ္ဆာ – မဟာသီဟနာဒံ [Pg.122] ပနာဝုသော သုတ္တံ ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ဘာသိတံ.

The Question: Friend, where and concerning whom was the Great Lion's Roar Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ဥရုညာယံ ဘန္တေ ကဏ္ဏကထလေ အစေလံ ကဿပံ အာရဗ္ဘ ဘာသိတံ.

The Reply: Venerable sir, in Uruññā, at Kaṇṇakatthala, it was spoken concerning Acela Kassapa.

ပေါဋ္ဌပါဒသုတ္တ

The Poṭṭhapāda Sutta

ပုစ္ဆာ – ပေါဋ္ဌပါဒံ [Pg.125] ပနာဝုသော သုတ္တံ ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ဘာသိတံ.

The Question: Friend, where and concerning whom was the Poṭṭhapāda Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – သာဝတ္ထိယံ ဘန္တေ ပေါဋ္ဌပါဒဉ္စ ပရိဗ္ဗာဇကံ စိတ္တဉ္စ ဟတ္ထိသာရိပုတ္တံ အာရဗ္ဘ ဘာသိတံ.

The Reply: Venerable sir, at Sāvatthī, it was spoken concerning the wanderer Poṭṭhapāda and Citta Hatthisāriputta.

သုဘသုတ္တ

The Subha Sutta

ပုစ္ဆာ – သုဘသုတ္တံ [Pg.127] ပနာဝုသော ကတ္ထ ကံ အာရဗ္ဘ ကေန ဘာသိတံ.

The Question: Friend, where, concerning whom, and by whom was the Subha Sutta spoken?

ဝိဿဇ္ဇနာ – သာဝတ္ထိယံ ဘန္တေ အာယသ္မတာ အာနန္ဒေန ဓမ္မဘဏ္ဍာဂါရိကေန သုဘံ မာဏဝံ တောဒေယျပုတ္တံ အာရဗ္ဘ ဘာသိတံ.

The Response – Venerable sir, at Sāvatthī, it was spoken by the Venerable Ānanda, the treasurer of the Dhamma, concerning Subha, the son of Todeyya.

ကေဝဋ္ဋသုတ္တ

The Kevaṭṭa Sutta

ပုစ္ဆာ – ကေဝဋ္ဋံ [Pg.129] ပနာဝုသော သုတ္တံ ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ဘာသိတံ.

The Question – Friend, where and concerning whom was the Kevaṭṭa Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – နာဠန္ဒာ ယံ ဘန္တေ ကေဝဋ္ဋံ ဂဟပတိပုတ္တံ အာရဗ္ဘ ဘာသိတံ.

The Response – Venerable sir, in Nāḷandā, it was spoken concerning Kevaṭṭa, the householder's son.

လောဟိစ္စသုတ္တ

The Lohicca Sutta

ပုစ္ဆာ – လောဟိစ္စသုတ္တ [Pg.130] ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ဘာသိတံ.

The Question – Friend, where and concerning whom was the Lohicca Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ကောသလေသု ဘန္တေ ဇနပဒေ သာလဝတိကာယံ လောဟိစ္စံ ဗြာဟ္မဏံ အာရဗ္ဘ ဘာသိတံ.

The Response – Venerable sir, in the Kosalan country, at Sālavatikā, it was spoken concerning the brahmin Lohicca.

တေဝိဇ္ဇသုတ္တ

The Tevijja Sutta

ပုစ္ဆာ – တေဝိဇ္ဇသုတ္တံ [Pg.132] ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ဘာသိတံ.

The Question – Friend, where and concerning whom was the Tevijja Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ကောသလေသု ဘန္တေ မနသာကဋေ နာမ ကောသလာနံ ဗြာဟ္မဏဂါမေ ဝါသေဋ္ဌံ ဘာရဒွါဇံ မာဏဝံ အာရဗ္ဘ ဘာသိတံ.

The Response – Venerable sir, in the Kosalan country, in the Kosalan brahmin village named Manasākaṭa, it was spoken concerning the young brahmins Vāseṭṭha and Bhāradvāja.

မဟာပဒါနသုတ္တ

The Mahāpadāna Sutta

ပုစ္ဆာ – တေန [Pg.135] အာဝုသော ဘဂဝတာ ဇာနတာ ပဿတာ အရဟတာ သမ္မာသမ္ဗုဒ္ဓေန မဟာပဒါနသုတ္တံ ဒီဃနိကာယေ မဟာဝဂ္ဂေ ပေါရာဏကေဟိ သင်္ဂိတိကာရေဟိ ပဌမံ သင်္ဂိတံ ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

The Question – Friend, where, concerning whom, and on what subject was the Mahāpadāna Sutta spoken by that Blessed One—the Knower and Seer, the Arahant, the Perfectly Enlightened One—which was first recited in the Dīgha Nikāya, in the Mahāvagga, by the ancient compilers?

ဝိဿဇ္ဇနာ – သာဝတ္ထိယံ ဘန္တေ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ ဘာသိတံ, သမ္ဗဟုလာနံ ဘန္တေ ဘိက္ခူနံ ပစ္ဆာဘတ္တံ ပိဏ္ဍပါတပဋိက္ကန္တာနံ မဏ္ဍလမာဠေ သန္နိသိန္နာနံ သန္နိပတိတာနံ ပုဗ္ဗေနိဝါသပဋိသံယုတ္တာ ဓမ္မီကထာ ဥဒပါဒိ, ဣတိပိ ပုဗ္ဗေနိဝါသော ဣတိပိ ပုဗ္ဗေနိဝါသောတိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

The Response – Venerable sir, it was spoken at Sāvatthī concerning several bhikkhus. For, venerable sir, several bhikkhus, after their meal, having returned from their alms-round, had gathered and were sitting together in the assembly hall. A Dhamma talk connected with past lives arose among them: "So it was in a past life, so it was in a past life." On that subject, venerable sir, it was spoken.

မဟာနိဒါနသုတ္တ

The Mahānidāna Sutta

ပုစ္ဆာ – မဟာနိဒါနသုတ္တံ [Pg.137] ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

The Question – But where, friend, was the Mahānidāna Sutta spoken by the Blessed One, concerning whom, and on what occasion?

ဝိဿဇ္ဇနာ – ကုရူသု ဘန္တေ ကမ္မာသဓမ္မေ နာမ ကုရူနံ နိဂမေ အာယသ္မန္တံ အာနန္ဒံ အာရဗ္ဘ ဘာသိတံ, အာယသ္မာ ဘန္တေ အာနန္ဒော ဘဂဝန္တံ ဥပသင်္ကမိတွာ ဧတဒဝေါစ ‘‘အစ္ဆရိယံ ဘန္တေ, အဗ္ဘုတံ ဘန္တေ, ယာဝ ဂမ္ဘီရောစာယံ ဘန္တေ ပဋိစ္စသမုပ္ပာဒေါ

The Response – Venerable sir, it was spoken in Kammāsadhamma, a town of the Kurus, concerning the Venerable Ānanda. Venerable sir, the Venerable Ānanda approached the Blessed One and said this: "It is wonderful, venerable sir, it is amazing, venerable sir, how profound this dependent origination is,

ဂမ္ဘီရာဝဘာသော [Pg.138] စ, အထ စ ပန မေ ဥတ္တာနကုတ္တာနကော ဝိယ ခါယတီ’’တိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

and how profound it appears, yet to me it seems as clear as can be." On that occasion, venerable sir, it was spoken.

မဟာပရိနိဗ္ဗာနသုတ္တ

The Mahāparinibbāna Sutta

ပုစ္ဆာ – မဟာပရိနိဗ္ဗာနသုတ္တံ [Pg.139] ပနာဝုသော ဗဟုအနုသန္ဓိကံ, ဗဟုဒေသနာ သင်္ဂဟံ, ဗုဒ္ဓဿ ဘဂဝတော ပရိနိဗ္ဗာနာသန္နဝဿေ ပဝတ္တအဋ္ဌုပ္ပတ္တိဒီပကဝစနပဗန္ဓဘူတံ, တသ္မာ တံ အန္တရာဘေဒဝသေန ဝိဘဇ္ဇ ပရိစ္ဆိဇ္ဇ ပရိစ္ဆိဇ္ဇ ပုစ္ဆိဿာမိ, တတ္ထာဝုသော ဘဂဝတာ ပဌမံ

The Question – But the Mahāparinibbāna Sutta, friend, has many connections and contains a collection of many teachings; it is a continuous series of utterances that illuminates the events that occurred in the year near to the Blessed One’s Parinibbāna. Therefore, I will ask about it, dividing it and sectioning it off by its internal divisions. In that regard, friend, firstly:

ရာဇူနံ [Pg.140] အပရိဟာနိယဓမ္မဒေသနာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတာ.

The teaching on the principles of non-decline for kings—where, concerning whom, and on what occasion was it spoken?

ဝိဿဇ္ဇနာ – ရာဇဂဟေ ဘန္တေ ဝဿကာရံ ဗြာဟ္မဏံ မဂဓမဟာမတ္တံ အာရဗ္ဘ ဘာသိတာ, ဝဿကာရော ဘန္တေ ဗြာဟ္မဏော မဂဓမဟာမတ္တော ဘဂဝန္တံ ဥပသင်္ကမိတွာ ဧတဒဝေါစ ‘‘ရာဇာ ဘော ဂေါတမ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော ဝဇ္ဇီ အဘိယာတုကာမော သော ဧဝမာဟ အဟံ ဟိမေ ဝဇ္ဇီ ဧဝံ မဟိဒ္ဓိကေ ဧဝံ မဟာနုဘာဝေ ဥစ္ဆေစ္ဆာမိ ဝဇ္ဇီ ဝိနာသေဿာမိ ဝဇ္ဇီ အနယဗျသနံ အာပါဒေဿာမီ ဝဇ္ဇီ’’တိ တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတာ.

The Response – At Rājagaha, venerable sir, it was spoken concerning the brahmin Vassakāra, the chief minister of Magadha. The brahmin Vassakāra, venerable sir, the chief minister of Magadha, approached the Blessed One and said: "Master Gotama, King Ajātasattu of Magadha, son of the Videha princess, wishes to attack the Vajjis. He says thus: 'I will annihilate these Vajjis, so mighty and powerful. I will destroy the Vajjis, I will bring the Vajjis to ruin and disaster.'" On that occasion, venerable sir, it was spoken.

ပုစ္ဆာ – ဘိက္ခူနံ [Pg.142] ပနာဝုသော အပရိဟာနိယဓမ္မဒေသနာ ဘဂဝတာ ကတ္ထ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတာ.

The Question – But, friend, where, and on what occasion, was the Blessed One's discourse to the bhikkhus on the principles of non-decline spoken?

ဝိဿဇ္ဇနာ – တသ္မိံယေဝ ဘန္တေ ရာဇဂဟေ တသ္မိံယေဝ ဝတ္ထုသ္မိံ ဘာသိတာ.

The Response – In that very Rājagaha, venerable sir, on that very occasion, it was spoken.

ဇရာသုတ္တ

The Jarā Sutta

ပုစ္ဆာ – ဓမ္မာဒါသော [Pg.144] အာဝုသော ဓမ္မပရိယာယော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတော.

The Question – Friend, where, concerning whom, and on what occasion was the Dhamma teaching called the Mirror of the Dhamma spoken by the Blessed One?

ဝိဿဇ္ဇနာ – နာတိကေ ဘန္တေ ဂိဉ္ဇကာဝသထေ အာယသ္မန္တံ အာနန္ဒ အာရဗ္ဘ ဘာသိတော, အာယသ္မာ ဘန္တေ အာနန္ဒော ဘဂဝန္တံ ဥပသင်္ကမိတွာ နာတိကိယာနံ ဒွါဒသန္နံ ပုဂ္ဂလာနံ ဂတိအဘိသမ္ပရာယံ ပုစ္ဆိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတော.

The Response – Venerable sir, it was spoken concerning the Venerable Ānanda at the brick hall in Nādikā. Venerable sir, the Venerable Ānanda approached the Blessed One and asked about the destination and future state of twelve individuals from Nādikā. On that occasion, venerable sir, it was spoken.

အတ္တဒီပ ဓမ္မဒေသနာ

The Teaching on Being an Island to Oneself

ပုစ္ဆာ – အတ္တဒီပဓမ္မဒေသနာ [Pg.147] ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတာ.

The Question – But where, friend, concerning whom, and on what occasion was the teaching on being an island to oneself spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ဝေသာလိယံ ဘန္တေ ဝေဠုဝဂါမကေ အာယသ္မန္တံ အာနန္ဒံ အာရဗ္ဘ ဘာသိတာ, အာယသ္မာ ဘန္တေ အာနန္ဒော ဘဂဝတော ဂိလာနဝုဋ္ဌိတဿ အစိရဝုဋ္ဌိတဿ ဂေလညာ ဘဂဝတော ဂေလညေန အတ္တနော ခေဒပတ္တကာရဏံ အာရောစေသိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတာ.

The Response – Venerable sir, it was spoken concerning the Venerable Ānanda at Veḷuvagāmaka in Vesālī. Venerable sir, the Venerable Ānanda informed the Blessed One, who had recently recovered from illness, that the Blessed One’s illness had been the cause of his own distress. On that occasion, venerable sir, it was spoken.

‘‘တသ္မာတိဟာနန္ဒ [Pg.152] အတ္တဒီပါ ဝိဟရထ အတ္တသရဏာ အနညသရဏာ’’.

"Therefore, Ānanda, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge."

ပုစ္ဆာ – ဘဂဝတာ အာဝုသော ပုရိမ ဒုတိယဒိဝသေ ပုစ္ဆိတဝိဿဇ္ဇိတက္ကမေန အတ္တဒီပဓမ္မဒေသနဉ္စ အညာနိ စ ဓမ္မဒေသနာနိ ကထေတွာ ပရိနိဋ္ဌိတ သဗ္ဗဗုဒ္ဓကိစ္စေန အာယုသင်္ခါရော ကတ္ထ ဩဿဋ္ဌော.

The Question – Friend, after the Blessed One, on the previous day and the day before that, in accordance with the question-and-answer method, had delivered the teaching on being an island to oneself and other Dhamma teachings, and having completed all the Buddha's duties, where was the life-sustaining force relinquished?

ဝိဿဇ္ဇနာ – ဝေသာလိယံ ဘန္တေ စာပါလေ စေတိယေ မာရေန ပါပိမတာ ယာစိတော ဘဂဝါ သတေန သမ္ပဇာနေန အာယုသင်္ခါရော ဩဿဋ္ဌော.

The Reply – Venerable sir, at the Cāpāla Shrine in Vesālī, the Blessed One, entreated by Māra the Evil One, relinquished the life-sustaining force with mindfulness and full awareness.

‘‘ပရိနိဗ္ဗာတု [Pg.157] ဒါနိ ဘန္တေ ဘဂဝါ, ပရိနိဗ္ဗာတု သုဂတော, ပရိနိဗ္ဗာန ကာလော ဒါနိ ဘန္တေ ဘဂဝတော.

“Now, venerable sir, let the Blessed One attain final Nibbāna; let the Well-gone One attain final Nibbāna. Now, venerable sir, is the time for the Blessed One’s final Nibbāna.”

အပ္ပောသုက္ကော တွံ ပါပိမ ဟောတိ, န စိရံ တထာဂတဿ ပရိနိဗ္ဗာနံ ဘဝိဿတိ, ဣတော တိဏ္ဏံ မာသာနံ အစ္စယေန တထာဂတော ပရိနိဗ္ဗာယိဿတိ.

“Be at ease, Evil One! The Tathāgata's final Nibbāna will not be long; in three months the Tathāgata will attain final Nibbāna.”

စတုမဟာပဒေသ

The Four Great Authorities

ပုစ္ဆာ – စတုမဟာပဒေသဓမ္မဒေသနာ [Pg.158] ပနာဝုသော ဘဂဝတာ ကတ္ထ ဘာသိတာ.

The Question – But where, friend, was the discourse on the Four Great Authorities spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ဘောဂနဂရေ ဘန္တေ အာနန္ဒေ စေတိယေ ဘာသိတာ.

The Reply – Venerable sir, it was spoken at the Ānanda Shrine in Bhoganagara.

ပရိပက္ကော [Pg.161] ဝယော မယှံ, ပရိတ္တံ မမ ဇီဝိတံ. ပဟာယ ဝေါ ဂမိဿာမိ, ကတံ မေ သရဏမတ္တနော.

“My age is ripe, my life is short. Forsaking you, I shall depart; I have made myself my refuge.”

သံဝေဂ

Spiritual Urgency

ပုစ္ဆာ – စတုသံဝေဇနီယကထာ [Pg.163] ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတာ.

The Question – But where, friend, concerning whom, and on what occasion, was the discourse on the four inspiring places spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ကုသိနာရာယံ ဘန္တေ အာယသ္မန္တံ အာနန္ဒံ အာရဗ္ဘ ဘာသိတာ, အာယသ္မာ ဘန္တေ အာနန္ဒော ဘဂဝန္တံ ဧတဒဝေါစ ‘‘ပုဗ္ဗေ ဘန္တေ ဒိသာသု ဝဿံဝုဋ္ဌာ ဘိက္ခူ အာဂစ္ဆန္တိ တထာဂတံ ဒဿနာယ, တေ မယံ လဘာမ မနောဘာဝနီယေ ဘိက္ခူ ဒဿနာယ, လဘာမ ပယိရုပါသနာယ. ဘဂဝတော ပန မယံ ဘန္တေ အစ္စယေန န လဘိဿာမ မနောဘာဝနီယေ ဘိက္ခူ ဒဿနာယ, န လဘိဿာမ ပယိရုပါသနာယာ’’တိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတာ.

The Reply – At Kusinārā, venerable sir, it was spoken concerning the Venerable Ānanda. The Venerable Ānanda said this to the Blessed One: “Formerly, venerable sir, monks who had spent the rains in various regions would come to see the Tathāgata. We were able to see and attend upon those monks who were pleasing to the mind. But after the Blessed One’s passing, venerable sir, we will no longer be able to see and attend upon monks who are pleasing to the mind.” Venerable sir, it was spoken on that occasion.

ယေဟိ [Pg.165] ကေစိ အာနန္ဒ စေတိယစာရိကံ အာဟိဏ္ဍန္တာ ပသန္နစိတ္တာ ကာလံ ကရိဿန္တိ, သဗ္ဗေတေ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇိဿန္တိ ဟု –

Those, Ānanda, who wander on pilgrimage to shrines with serene hearts and die, all of them, after the dissolution of the body, after death, will be reborn in a happy destination, in a heavenly world.

ပုစ္ဆာ – ကထဉ္စာဝုသော [Pg.166] ဘဂဝါ ဘိက္ခူနံ မာတုဂါမေသု ပဋိပဇ္ဇိတဗ္ဗဝတ္တံ ကထေသိ.

The Question – Friend, how did the Blessed One teach the monks about the proper conduct towards women?

ဝိဿဇ္ဇနာ – အဒဿနံ အာနန္ဒာတိ စ အနာလာပေါ အာနန္ဒာတိ စ သတိ အာနန္ဒ ဥပဋ္ဌဗ္ဗေတဗ္ဗာတိ စ ဧဝံ ခေါ ဘန္တေ ဘဂဝါ မာတုဂါမေသု ပဋိပဇ္ဇိတဗ္ဗာကာရံ ကထေသိ.

The Reply – “Not seeing, Ānanda,” and “No conversation, Ānanda,” and “Mindfulness should be established, Ānanda.” Thus, indeed, venerable sir, the Blessed One spoke about how to conduct oneself towards women.

မဟာသုဒဿနသုတ္တ

The Discourse on the Great King of Glory

ပုစ္ဆာ – မဟာသုဒဿနသုတ္တံ [Pg.167] ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

The Question – Friend, where was the Mahāsudassana Sutta spoken by the Blessed One, concerning whom, and on what occasion?

ဝိဿဇ္ဇနာ – တိဿံယေဝ ဘန္တေ ကုသိနာရာယံ အာယသ္မန္တံ အာနန္ဒံ အာရဗ္ဘ ဘာသိတံ, အာယသ္မာ ဘန္တေ အာနန္ဒော ဘဂဝန္တံ ဧတဒဝေါစ ‘‘မာ ဘန္တေ ဘဂဝါ ဣမသ္မိံ ခုဒ္ဒကနဂရကေ

The Reply – Venerable sir, it was spoken right in Kusinārā, concerning the Venerable Ānanda. Venerable sir, the Venerable Ānanda said this to the Blessed One: “Venerable sir, may the Blessed One not attain final Nibbāna in this small town,

ဥဇ္ဇင်္ဂလနဂရကေ [Pg.168] သာခါနဂရကေ ပရိနိဗ္ဗာယိ. သန္တိ ဘန္တေ အညာနိ မဟာနဂရာနိ. သေယျထိဒံ, စမ္ပာ, ရာဇဂဟံ, သာဝတ္ထီ, သာကေတံ, ကောသမ္ဗီ, ဗာရာဏသီ, ဧတ္ထ ဘဂဝါ ပရိနိဗ္ဗာယတု, ဧတ္ထ ဗဟူ ခတ္တိယမဟာသာလာ ဗြာဟ္မဏ မဟာသာလာ ဂဟပတိ မဟာသာလာ တထာဂတေ အဘိပ္ပသန္နာ. တေ တထာဂတဿ သရီရပူဇံ ကရိဿန္တီ’’တိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

in this wilderness town, this branch-town. There are, venerable sir, other great cities, such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Bārāṇasī. Let the Blessed One attain final Nibbāna there. In those places, many wealthy khattiyas, brahmins, and householders have deep faith in the Tathāgata. They will perform the bodily rites for the Tathāgata.” It was spoken on that occasion, venerable sir.

ပုစ္ဆာ – ဘဂဝါ [Pg.169] အာဝုသော ပုရိမဒိဝသေ ပုစ္ဆိတ ဝိဿဇ္ဇိတက္ကမေန မဟာသုဒဿန သုတ္တန္တံ ဒေသေတွာ သုဘဒ္ဒံနာမ ပရိဗ္ဗာဇကံ ဗုဒ္ဓဝေနေယျေသု ပစ္ဆိမသာဝကဘူတံ ကထံ ဝိနေသိ.

The Question – Friend, how did the Blessed One, having taught the Mahāsudassana Sutta in the sequence of questions and answers from the previous day, train the wanderer named Subhadda, who became the last disciple among those to be guided by the Buddha?

ဝိဿဇ္ဇနာ – ယသ္မိံ ခေါ သုဘဒ္ဒ ဓမ္မဝိနယေ အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါ န ဥပလဗ္ဘတိ, သမဏောပိ တတ္ထ န ဥပလဗ္ဘတိ, ဒုတိယောပိ တတ္ထ သမဏော န ဥပလဗ္ဘတိ, တတိယောပိ တတ္ထ သမဏော န ဥပလဗ္ဘတိ, စတုတ္ထောပိ တတ္ထ သမဏော န ဥပလဗ္ဘတိ (ပေယျာလ). ဣမေ စ သုဘဒ္ဒ ဘိက္ခူ သမ္မာ ဝိဟရေယျုံ, အသုညော လောကော အရဟန္တေဟိ အဿ, ဧဝံ ခေါ ဘန္တေ ဘဂဝါ သုဘဒ္ဒံ ပရိဗ္ဗာဇကံ ဗုဒ္ဓဝေနေယျေသု ပစ္ဆိမံ သက္ခိသာဝကံ ဝိနေသိ.

The Reply – “Subhadda, in whatever Dhamma and Discipline the Noble Eightfold Path is not found, no ascetic is found there; no second ascetic is found there; no third ascetic is found there; no fourth ascetic is found there. But, Subhadda, if these bhikkhus were to live rightly, the world would not be empty of arahants.” Thus, venerable sir, the Blessed One trained Subhadda the wanderer as his last direct disciple among those to be guided by the Buddha.

ပရိနိဗ္ဗာနသုတ္တ

The Discourse on the Final Nibbāna

ပုစ္ဆာ – ပစ္ဆိမေ [Pg.174] ပနာဝုသော ကာလေ ဘဂဝါ အာယသ္မတော အာနန္ဒဿ ကီဒိသံ ဝစနံ ကထေတွာ, ကထဉ္စ ဘိက္ခူ ပဝါရေတွာ, ကီဒိသဉ္စ ဘိက္ခူနံ ဝစနံ အာမန္တေတွာ, ကထဉ္စ အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗာယိ.

The Question – Friend, at the final time, what words did the Blessed One speak to the Venerable Ānanda, how did he invite the bhikkhus to ask questions, with what words did he address the bhikkhus, and how did he attain final Nibbāna with the Nibbāna-element without remainder?

ဝိဿဇ္ဇနာ – ဘဂဝါ ဘန္တေ ပစ္ဆိမေ ကာလေ အာယသ္မတော အာနန္ဒဿ သိယာ ခေါ ပနာနန္ဒ တုမှာကံ ဧဝမဿ အတီတသတ္ထုကံ ပါဝစနံ နတ္ထိ နော သတ္ထာတိ ဧဝမာဒိကံ ဝစနံ ကထေတွာ, သိယာ ခေါ ပန ဘိက္ခဝေ ဧကဘိက္ခုဿာပိ ကင်္ခါ ဝါ ဝိမတိ ဝါ ဗုဒ္ဓေ ဝါ ဓမ္မေ ဝါ သံဃေ ဝါ မဂ္ဂေ ဝါ ပဋိပဒါယ ဝါတိ ဧဝမာဒိနာ ဘိက္ခူ ပဝါရေတွာ, ဟန္ဒဒါနိ ဘိက္ခဝေ အာမန္တယာမိ ဝေါ, ဝယဓမ္မာ သင်္ခါရာ အပ္ပမာဒေန သမ္ပာဒေထာတိ ပစ္ဆိမဉ္စ ဩဝါဒဝစနံ ဘိက္ခူနံ အာမန္တေတွာ, နဝ အနုပုဗ္ဗသမာပတ္တိယော အနုလောမံ ပဋိလောမံ သမာပဇ္ဇိတွာ, စတုတ္ထဇ္ဈာနာ ဝုဋ္ဌဟိတွာ သမနန္တရာ အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗာယိ.

The Reply – Venerable sir, in his last moments the Blessed One said to the Venerable Ānanda: “Ānanda, it may occur to you: ‘The Teacher’s instruction has ceased, now we have no Teacher!’ Do not think thus, Ānanda. Whatever Dhamma and Discipline I have taught and laid down for you, that shall be your Teacher after my passing.” And having invited the bhikkhus to ask questions, saying: “Bhikkhus, if even a single bhikkhu has any doubt or perplexity concerning the Buddha, the Dhamma, the Saṅgha, the Path, or the practice, ask now.” After addressing the bhikkhus with his final exhortation: “Come now, bhikkhus, I exhort you: All conditioned things are subject to decay. Strive on with diligence!” Then, having entered and emerged from the nine successive attainments in forward and reverse order, he rose from the fourth jhāna and immediately attained final Nibbāna with the Nibbāna-element without remainder.

နာဝုသော [Pg.178] အာနန္ဒ ဘဂဝါ ပရိနိဗ္ဗုတော, သညာဝေဒယိတ နိရောဓံ သမာပန္နော.

Friend Ānanda, the Blessed One has not attained final Nibbāna; he has attained the cessation of perception and feeling.

ဇနဝသဘသုတ္တ

The Discourse on Janavasabha

ပုစ္ဆာ – မဟာသုဒဿနသုတ္တံ [Pg.179] ပနာဝုသော ပုရိမဒိဝသေ ပုစ္ဆိတဉ္စ ဝိဿဇ္ဇိတဉ္စ, ဇနဝသဘသုတ္တံ ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

The Question – Friend, the Mahāsudassana Sutta was asked and answered the previous day. But regarding the Janavasabha Sutta, where was it spoken by the Blessed One, concerning whom, and on what occasion?

ဝိဿဇ္ဇနာ – နာတိကေ ဘန္တေ ဂိဉ္ဇကာဝသထေ အာယသ္မန္တံ အာနန္ဒံ အာရဗ္ဘ ဘာသိတံ, အာယသ္မာ ဘန္တေ အာနန္ဒော မာဂဓကေ ပရိစာရကေ အာရဗ္ဘ ဘဂဝတော သမ္မုခါ ပရိကထံ ကထေသိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

The Reply – Venerable sir, it was spoken at Nātika, in the brick dwelling, concerning the Venerable Ānanda. Venerable sir, the Venerable Ānanda held a conversation in the presence of the Blessed One concerning the Magadhan attendants. It was spoken on that occasion, venerable sir.

မဟာဂေါဝိန္ဒသုတ္တ

The Discourse on the Great Govinda

ပုစ္ဆာ – မဟာဂေါဝိန္ဒသုတ္တံ [Pg.182] ပနာဝုသော ဘဂဝတာ ကတ္ထ ဘာသိတံ.

The Question – Friend, where was the Mahāgovinda Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ရာဇဂဟေ ဘန္တေ ဘာသိတံ.

The Reply – Venerable sir, it was spoken at Rājagaha.

မဟာသမယသုတ္တ

The Discourse on the Great Assembly

ပုစ္ဆာ – မဟာသမယသုတ္တံ [Pg.183] ပနာဝုသော ဘဂဝတာ ကတ္ထ ဘာသိတံ.

Question: Friend, where was the Mahāsamaya Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – သက္ကေသု ဘန္တေ ကပိလဝတ္ထုသ္မိံ ဘာသိတံ.

Reply: Venerable sir, it was spoken in Kapilavatthu, among the Sakyans.

သက္ကပဉှသုတ္တ

The Discourse on Sakka’s Questions

ပုစ္ဆာ – သက္ကပဉှသုတ္တံ [Pg.184] ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

Question: Friend, where was the Sakkapañha Sutta spoken by the Blessed One, concerning whom, and on what occasion?

ဝိဿဇ္ဇနာ – မဂဓေသု ဘန္တေ ပါစီနတော ရာဇဂဟဿ အမ္ဗသဏ္ဍာ နာမ ဗြာဟ္မဏဂါမော, တဿုတ္တရတော ဝေဒိယကေ ပဗ္ဗတေ ဣန္ဒသာလဂုဟာယံ သက္ကံ ဒေဝါနမိန္ဒံ အာရဗ္ဘ ဘာသိတံ, သက္ကော ဘန္တေ ဒေဝါနမိန္ဒော ဘဂဝန္တံ ဥပသင်္ကမိတွာ ပဉှံ ပုစ္ဆိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

Reply: Venerable sir, it was spoken in Magadha, to the east of Rājagaha, at a brahmin village named Ambasaṇḍā. To the north of that, in the Indasāla Cave on Vediyaka Mountain, it was spoken concerning Sakka, lord of the devas. Venerable sir, Sakka, lord of the devas, approached the Blessed One and asked a question. It was spoken on that occasion, venerable sir.

မဟာသတိပဋ္ဌာနသုတ္တ

The Great Discourse on the Foundations of Mindfulness

ပုစ္ဆာ – မဟာသတိပဋ္ဌာနသုတ္တံ [Pg.186] ပနာဝုသော ဘဂဝတာ ကတ္ထ ဘာသိတံ.

Question: But, friend, where was the Mahāsatipaṭṭhāna Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – ကုရူသု ဘန္တေ ကမ္မာသဓမ္မေ နာမ ကုရူနံ နိဂမေ ဘာသိတံ.

Reply: Venerable sir, it was spoken among the Kurus, in a market town of the Kurus named Kammāsadhamma.

ပါယာသိသုတ္တ

The Discourse to Pāyāsi

ပုစ္ဆာ – ပါယာသိ [Pg.188] သုတ္တံ ပနာဝုသော ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ကေန ဘာသိတံ.

Question: Now, friend, where, concerning whom, on what occasion, and by whom was the Pāyāsi Sutta spoken?

ဝိဿဇ္ဇနာ – ကောသလေသု ဘန္တေ သေတဗျာနာမ ကောသလာနံ နဂရံ ဥတ္တရေန သေတဗျံ သိံသပါဝနေ အာယသ္မတာ ကုမာရကဿပေန ပါယာသိံ ရာဇညံ အာရဗ္ဘ ဘာသိတံ, ပါယာသိဿ ဘန္တေ ရာဇညဿ ဧဝရူပံ ပါပကံ ဒိဋ္ဌိဂတံ ဥပ္ပန္နံ ဟောတိ, ဣတိပိ နတ္ထိ ပရောလောကော နတ္ထိ သတ္တာ ဩပပါတိကာ နတ္ထိ သုကတဒုက္ကဋာနံ ကမ္မာနံ ဖလံ ဝိပါကောတိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

Reply: Venerable sir, it was spoken among the Kosalans, in the Kosalan city named Setabyā, to the north of Setabyā, in the Siṃsapā forest, by the Venerable Kumārakassapa, concerning the chieftain Pāyāsi. Venerable sir, such an evil view had arisen in the chieftain Pāyāsi: 'There is no other world, there are no spontaneously arisen beings, there is no fruit or result of good and bad deeds.' On this occasion, venerable sir, it was spoken.

ပုစ္ဆာ – တတ္ထာဝုသော [Pg.189] ပါယာသိဿ ရာဇညဿ ဒိဋ္ဌိပကာသနာစ အာယသ္မတော ကုမာရကဿပတ္ထေရဿ ဒိဋ္ဌိဝိနိဝေဋ္ဌနကထာ စ အနေကဝါရံ အာဂတာ, တတ္ထာဝုသော ပဌမံ ပါယာသိ ရာဇညော အတ္တနော ဒိဋ္ဌိံ ကထံ ပကာသေသိ, ကထဉ္စာယသ္မာ ကုမာရကဿပေါ တံ မိစ္ဆာဒိဋ္ဌိံ ဝိနိဝေဌေသိ.

Question: In that case, friend, the chieftain Pāyāsi's declaration of his view and the Elder Kumārakassapa's discourse on dispelling that view have been recounted many times. Friend, how did the chieftain Pāyāsi first declare his own view, and how did the Venerable Kumārakassapa dispel that wrong view?

ဝိဿဇ္ဇနာ – ပါယာသိ ဘန္တေ ရာဇညော အာယသ္မန္တံ ကုမာရကဿပံ ဥပသင်္ကမိတွာ ဧတဒဝေါစ ‘‘အဟဉှိ ဘော ကဿပ ဧဝံ ဝါဒီ ဧဝံ ဒိဋ္ဌီ ဣတိပိ နတ္ထိ ပရောလောကော, နတ္ထိ သတ္တာ ဩပပါတိကာ, နတ္ထိ သုကတဒုက္ကဋာနံ ကမ္မာနံ ဖလံ ဝိပါကော’’ကိ, ဧဝံ ခေါ ဘန္တေ ပါယာသိရာဇညော အတ္တနော မိစ္ဆာဒိဋ္ဌိံ အာယသ္မတော ကုမာရကဿပဿ သန္တိကေ ပကာသေသိ. အာယသ္မာ စ ကုမာရကဿပေါ သက္ခိကာရဏံ စန္ဒိမသူရိယဥပမံ ဒဿေတွာ ပါယာသိဿ ရာဇညဿ တံ ပါပကံ ဒိဋ္ဌိဂတံ ဝိနိဝေဌေသိ.

Reply: Venerable sir, the chieftain Pāyāsi approached the Venerable Kumāra Kassapa and said this: 'I, Master Kassapa, hold this doctrine, this view: "There is no other world, there are no spontaneously arisen beings, there is no fruit or result of good and bad deeds."' Thus, venerable sir, the chieftain Pāyāsi declared his wrong view in the presence of the Venerable Kumāra Kassapa. And the Venerable Kumāra Kassapa, presenting the simile of the moon and sun as direct evidence, dispelled that evil view of the chieftain Pāyāsi.

သာဓု [Pg.191] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော အာယသ္မာ ကုမာရကဿပေါ ပါယာသိဿ ရာဇညဿ မိစ္ဆာဒိဋ္ဌိကဿ သဒ္ဓမ္မဝိမုခိဘူတဿ ပစ္စက္ခတော ပရလောကံ ဒဿေတွာ တံ မိစ္ဆာဒိဋ္ဌိံ ဝိနိဝေဌေသိ.

Good, good, friend! It is good, friend, that the Venerable Kumārakassapa, having directly shown the other world to the chieftain Pāyāsi—who held wrong view and had turned away from the true Dhamma—dispelled that wrong view.

ပုစ္ဆာ – အထ ပနာဝုသော ပါယာသိရာဇညော ဒုတိယမ္ပိ ကီဒိသံ သာဓကပရိယာယံ ဒဿေတွာ အတ္တနော ဝါဒံ ပတိဋ္ဌာပေသိ, ကထဉ္စာယသ္မာ ကုမာရကဿပေါ တံ မိစ္ဆာဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Question: But then, friend, what second line of reasoning did the chieftain Pāyāsi present to establish his own doctrine? And how did the Venerable Kumāra Kassapa, having thoroughly refuted that wrong doctrine with reasoned argument, establish the doctrine of the Dhamma?

ဝိဿဇ္ဇနာ – ဒုတိယေ ပန ဘန္တေ ပါယာသိရာဇညော အတ္တနော မိတ္တာမစ္စေ ဉာတိသာလောဟိတေ ဒုစ္စရိတသမင်္ဂိနော ကာလံကတေ သာဓကပရိယာယံ ဒဿေတွာ အတ္တနော မိစ္ဆာဝါဒံ ပတိဋ္ဌာပေသိ[Pg.192], အာယသ္မာ စ ကုမာရကဿပေါ စောရဥပမာယ တံ မိစ္ဆာဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Reply: Venerable sir, on the second occasion, the chieftain Pāyāsi, presenting as a line of reasoning his deceased friends, companions, relatives, and kin who were endowed with misconduct, established his wrong doctrine. And the Venerable Kumāra Kassapa, with the simile of the thief, having thoroughly refuted that wrong doctrine with reasoned argument, established the doctrine of the Dhamma.

သာဓု [Pg.195] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ အာယသ္မာ ကုမာရကဿပေါ ဥပ္ပန္နံ ပရပ္ပဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Good, good, friend! It is good indeed, friend, that the Venerable Kumārakassapa, having thoroughly refuted the arisen opposing doctrine with reasoned argument, established the doctrine of the Dhamma.

ပုစ္ဆာ – အထ ပနာဝုသော ပါယာသိရာဇညော တတိယမ္ပိ ကီဒိသံ သာဓက ပရိယာယံ ဒဿေတွာ အတ္တနောဝါဒံ ပတိဋ္ဌာပေသိ, ကထဉ္စာယသ္မာ ကုမာရကဿပေါ တံ မိစ္ဆာဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Question: Then again, friend, what third line of reasoning did the chieftain Pāyāsi present to establish his own doctrine? And how did the Venerable Kumāra Kassapa, having thoroughly refuted that wrong doctrine with reasoned argument, establish the doctrine of the Dhamma?

ဝိဿဇ္ဇနာ – တတိယမ္ပန [Pg.196] ဘန္တေ ပါယာသိရာဇညော အတ္တနော မိတ္တာမစ္စေ ဉာတိသာလောဟိတေ သုစရိတသမင်္ဂိနော ကာလံကတေ ဒဿေတွာ အတ္တနော မိစ္ဆာဝါဒံ ပတိဋ္ဌာပေသိ, အာယသ္မာ စ ကုမာရကဿပေါ ဂူထကူပေ ပတပုရိသောပမာယ တံ မိစ္ဆာဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟိတံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Reply: Thirdly, venerable sir, the chieftain Pāyāsi, presenting his deceased friends, companions, relatives, and kin who were endowed with good conduct, established his own wrong doctrine. And the Venerable Kumāra Kassapa, with the simile of the man fallen into a cesspool, having thoroughly refuted that wrong doctrine with reasoned argument, established the doctrine of the Dhamma.

သာဓု [Pg.199] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ အာယသ္မာ ကုမာရကဿပေါ ဥပ္ပန္နံ ပရပ္ပဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Good, good, friend! It is indeed good, friend, that the Venerable Kumārakassapa, having thoroughly refuted the opposing doctrine that had arisen with reasoned argument, established the doctrine of the Dhamma.

ပုစ္ဆာ – အာယသ္မတာ အာဝုသော ကုမာရကဿပေန ပုရိမဒိဝသေ ပုစ္ဆိတဝိဿဇ္ဇိတက္ကမေန ဂူထကူပပုရိသဥပမာယ မိစ္ဆာဝါဒံ ပဋိက္ခိပိတွာ ဓမ္မဝါဒေ ပတိဋ္ဌာပိယမာနေ ပိယာသိရာဇညော

Question: Friend, while the chieftain Pāyāsi was being established in the doctrine of the Dhamma by the Venerable Kumārakassapa—who on the previous day had, through a question-and-answer sequence, refuted the wrong doctrine with the simile of the man in the cesspool—

စတုတ္ထံ [Pg.200] ဝါ ပဉ္စမံ ဝါ ကီဒိသံ သာဓကပရိယာယံ ဒဿေတွာ အတ္တနောဝါဒံ ပတိဋ္ဌာပေသိ, ကထဉ္စာယသ္မာ ကုမာရကဿပေါ သဟဓမ္မေန တံ မိစ္ဆာဝါဒံ ပဋိက္ခိပိတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

what fourth or fifth line of reasoning did he present to establish his own doctrine? And how did the Venerable Kumāra Kassapa, having refuted that wrong doctrine with reasoned argument, establish the doctrine of the Dhamma?

ဝိဿဇ္ဇနာ – ပါယာသိ ဘန္တေ ရာဇညော အာယသ္မတာ ကုမာရကဿပေန ဂူထကူပေ နိမုဂ္ဂပုရိသော ပမာယ မိစ္ဆာဝါဒံ သုနိဂ္ဂဟိတံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒေ ပတိဋ္ဌာပိတေ စတုတ္ထံ ဝါ ပဉ္စမံ ဝါ အတ္တနော မိတ္တာမစ္စေ ဉာတိသာလောဟိတေ သမာဒိန္န ပဉ္စသီလေ သာဓကပရိယာယံ ဒဿေတွာ အတ္တနော မိစ္ဆာဝါဒံ ပတိဋ္ဌာပေသိ. အာယသ္မာ စ ကုမာရကဿပေါ တာဝတိံသဒေဝေါပမာယ စ ဇစ္စန္ဓောပမာယ စာတိ ဒွီဟိ ဥပမာဟိ တံ ပါပကံ ဒိဋ္ဌိဂတံ သဟဓမ္မေန သုနိဂ္ဂဟိတံ နိဂ္ဂဟေတွာ, ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Reply: Venerable sir, when the chieftain Pāyāsi was being established in the doctrine of the Dhamma by the Venerable Kumāra Kassapa, who had thoroughly refuted his wrong doctrine with the simile of a man plunged into a cesspool, he, for a fourth or fifth time, presented as a line of reasoning his own friends, companions, relatives, and kin who had undertaken the five precepts, and thereby established his own wrong doctrine. And the Venerable Kumāra Kassapa, with two similes—that of the Tāvatiṃsa gods and that of a man blind from birth—having thoroughly refuted that evil view with reasoned argument, established the doctrine of the Dhamma.

သာဓု [Pg.204] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ ကုမာရကဿပေါ ပါယာသိဿ ရာဇညဿ ဒွေ ဥပမာယော ဒဿေတွာ ဥပ္ပန္နံ ပါပကံ မိစ္ဆာဝါဒံ သဟဓမ္မေန သနိဂ္ဂဟံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Good, good, friend! It is indeed good, friend, that the Venerable Kumāra Kassapa, having presented two similes to the chieftain Pāyāsi, thoroughly refuted the evil wrong doctrine that had arisen with reasoned argument, and established the doctrine of the Dhamma.

ပုစ္ဆာ – အထ ပနာဝုသော ပါယာသိရာဇညော ဆဋ္ဌံပိ ကီဒိသံ သာဓကပရိယာယံ ဒဿေတွာ အတ္တနော ဝါဒံ ပတိဋ္ဌာပေသိ, ကထဉ္စာယသ္မာ ကုမာရကဿပေါ သဟဓမ္မေန တံ မိစ္ဆာဝါဒံ သုနိဂ္ဂဟံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Question: But then, friend, what sixth line of reasoning did the chieftain Pāyāsi present to establish his own doctrine? And how did the Venerable Kumāra Kassapa, having thoroughly refuted that wrong doctrine with reasoned argument, establish the doctrine of the Dhamma?

ဝိဿဇ္ဇနာ – ဆဋ္ဌံ ပန ဘန္တေ ပါယာသိရာဇညော သီလဝန္တေ သမဏဗြာဟ္မဏေ ကလျာဏဓမ္မေ ဇီဝိတုကာမေ အမရိတုကာမေ

Reply: Sixthly, venerable sir, the chieftain Pāyāsi, presenting as a line of reasoning virtuous ascetics and brahmins of good character who desire to live and do not desire to die,

သုခကာမေ [Pg.205] ဒုက္ခပဋိကူလေ သာဓကပရိယာယံ ဒဿေတွာ အတ္တနော ဝါဒံ ပတိဋ္ဌာပေသိ, အာယသ္မာစ ကုမာရကဿပေါ ဂဗ္ဘိနီ ဥပမာယ တံ မိစ္ဆာဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟိတံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

who desire happiness and are averse to suffering, established his own doctrine. And the Venerable Kumāra Kassapa, with the simile of the pregnant woman, having thoroughly refuted that wrong doctrine with reasoned argument, established the doctrine of the Dhamma.

သာဓု [Pg.208] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ အာယသ္မာ ကုမာရကဿပေါ ဂဗ္ဘိနီဥပမံ ဒဿေတွာ တံ မိစ္ဆာဝါဒံ ပဋိက္ခိပိတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Good, good, friend! It is good indeed, friend, that the Venerable Kumāra Kassapa, having presented the simile of the pregnant woman, rejected that wrong doctrine and established the doctrine of the Dhamma.

ပုစ္ဆာ – အထ ပနာဝုသော ပါယာသိရာဇညော သတ္တမံပိ ကီဒိသံ သာဓကပရိယာယံ ဒဿေတွာ အတ္တနော ဝါဒံ ပတိဋ္ဌာပေသိ, ကထဉ္စာယသ္မာ ကုမာရကဿပေါ တံ မိစ္ဆာဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Question: But then, friend, what seventh method of proof did the chieftain Pāyāsi demonstrate to establish his own doctrine? And how did the Venerable Kumāra Kassapa thoroughly refute that wrong doctrine with reasoned argument and establish the doctrine of the Dhamma?

ဝိဿဇ္ဇနာ – သတ္တမံ ပန ဘန္တေ ပါယာသိရာဇညော ကုဗ္ဘိယံ ပက္ခိပိတွာ မာရိတပုရိသံ သာဓကပရိယာယံ ဒဿေတွာ အတ္တနော ဝါဒံ ပတိဋ္ဌာပေသိ, အာယသ္မာစ ကုမာရကဿပေါ သုပိနကူပမာယ တံ မိစ္ဆာဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟိတံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Reply: The seventh, venerable sir, was when the chieftain Pāyāsi, having put a man he had killed into a jar, demonstrated a method of proof to establish his own doctrine. And the Venerable Kumāra Kassapa, using the simile of a dream, thoroughly refuted that wrong doctrine with sound Dhamma and established the doctrine of the Dhamma.

သာဓု [Pg.210] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ အာယသ္မာ ကုမာရကဿပေါ သုပိနကူပမံ ဒဿေတွာ ဥပ္ပန္နံ မိစ္ဆာဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Good, good, friend! It is good, friend, that the Venerable Kumāra Kassapa, having shown the simile of a dream, refuted the arisen wrong doctrine with sound Dhamma and established the doctrine of the Dhamma.

ပုစ္ဆာ – အထ [Pg.211] ပနာဝုသော ပါယာသိရာဇညော အဋ္ဌမမ္ပိ နဝမမ္ပိ ကထေတဗ္ဗံ ကထေတွာ ဒသမံ ကီဒိသံ သာဓကပရိယာယံ ဒဿေတွာ အတ္တနော ဝါဒံ ပတိဋ္ဌာပေသိ, ကထဉ္စာယသ္မာ ကုမာရကဿပေါ သဟဓမ္မေန တံ မိစ္ဆာဝါဒံ ပဋိနိဿဇ္ဇာပေသိ.

Question: But then, friend, after the chieftain Pāyāsi had spoken what was to be spoken in the eighth and ninth instances, what tenth method of proof did he show to establish his own doctrine? And how did the Venerable Kumāra Kassapa make him abandon that wrong doctrine with valid reasoning?

ဝိဿဇ္ဇနာ – အဋ္ဌမမ္ပိ ဘန္တေ နဝမမ္ပိ ပါယာသိရာဇညော ယံ ဝါ တံ ဝါ ပရိယာယံ ဒဿေတွာ အတ္တနော ဝါဒံ ပတိဋ္ဌာပေသိ, ဒသမံ ပန ဘန္တေ ပါယာသိရာဇညော ဆဝိအာဒီနိ ဆိန္ဒိတွာ မာရိတပုရိသံ သာဓကပရိယာယံ ဒဿေတွာ အတ္တနော ဝါဒံ ပတိဋ္ဌာပေသိ, အာယသ္မာ စ ကုမာရကဿပေါ အဂ္ဂိကဇဋိလောပမာယ တံ မိစ္ဆာဝါဒံ သဟဓမ္မေန သုနိဂ္ဂဟိတံ နိဂ္ဂဟေတွာ ဓမ္မဝါဒံ ပတိဋ္ဌာပေသိ.

Reply: In the eighth and ninth instances, venerable sir, the chieftain Pāyāsi demonstrated some method or other to establish his own doctrine. But in the tenth instance, venerable sir, the chieftain Pāyāsi, having killed a man by cutting his skin and so forth, demonstrated a method of proof to establish his own doctrine. And the Venerable Kumāra Kassapa, using the simile of the fire-worshipping ascetic, thoroughly refuted that wrong doctrine with sound Dhamma and established the doctrine of the Dhamma.

ပဋိနိဿဇ္ဇေတံ [Pg.213] ရာဇည ပါပကံ ဒိဋ္ဌိဂတံ. ပဋိနိဿဇ္ဇေတံ ရာဇည ပါပကံ ဒိဋ္ဌိဂတံ.

Abandon this evil view, chieftain. Abandon this evil view, chieftain.

သာဓု [Pg.214] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ အာယသ္မာ ကုမာရကဿပေါ ဩပါယိကံ ဥပမံ ဒဿေတွာ တံ ပါပိကံ မိစ္ဆာဒိဋ္ဌိံ ပဋိနိဿဇ္ဇာပေသိ, ယံ တဿ ဘဝေယျ ဒီဃရတ္တံ ဟိတာယ သုခါယ.

Good, good, friend! Good, indeed, friend, that the Venerable Kumāra Kassapa, having shown a fitting simile, made him abandon that evil wrong view, which would be for his welfare and happiness for a long time.

ပုစ္ဆာ – အာယသ္မတာ အာဝုသော ကုမာရကဿပေန ပုရိမဒိဝသေ ပုစ္ဆိတဝိဿဇ္ဇိတာကာရေန ပါယာသိဿ ရာဇညဿ အဂ္ဂိကဇဋိလောပမံ ဒဿေတွာ တသ္မိံ ပါပကေ ဒိဋ္ဌိဂတေ ပဋိနိဿဇ္ဇာပိတေ သော တာဝ ထေရဿ ဝစနံ အနာဒိယိတွာ ကီဒိသဉ္စ ပစ္စနီကကထံ ကထေသိ, ကထဉ္စ ထေရော ကရုဏာသီတလဟဒယော ဟုတွာ အပရမ္ပိ ဥပမံ ဒဿေတွာ တံ ပါပကံ ဒိဋ္ဌိဂတံ ပဋိနိဿဇ္ဇာပေသိ.

Question: Friend, when the Venerable Kumārakassapa, on the previous day, by way of questioning and answering, presented the simile of the fire-worshipping ascetic to the chieftain Pāyāsi and had him abandon that evil view, did he still disregard the elder’s words and what kind of contrary talk did he engage in? And how did the elder, with a heart cool with compassion, present yet another simile and have him abandon that evil view?

ဝိဿဇ္ဇနာ – ပါယာသိ ဘန္တေ ရာဇညော အာယသ္မတာ ကုမာရကဿပေန အဂ္ဂိကဇဋိလောပမံ ဒဿေတွာ တံ ပါပကံ ဒိဋ္ဌိဂတံ ပဋိနိဿဇ္ဇာပိတေ ကိဉ္စာပိ ဘဝံ ကဿပေါ ဧဝမာဟ, အထ ခေါ နေဝါဟံ သက္ကောမိ ဣဒံ ပါပကံ ဒိဋ္ဌိဂတံ ပဋိနိဿဇ္ဇိတုန္တိ ဧဝမာဒိကံ ပစ္စနီကကထံ ကထေသိ, ထေရော စ ဘန္တေ ကုမာရကဿပေါ ဒွေ သတ္ထဝါဟောပမံ ဒဿေတွာ တံ ပါပကံ မိစ္ဆာဝါဒံ ပဋိနိဿဇ္ဇာပေသိ.

Reply: Venerable sir, when the Venerable Kumārakassapa presented the simile of the fire-worshipping ascetic and had him abandon that evil view, the chieftain Pāyāsi engaged in contrary talk, saying such things as, “Even though the venerable Kassapa speaks thus, I am unable to abandon this evil view.” And the elder Kumārakassapa, venerable sir, presenting the simile of the two caravan leaders, had him abandon that evil wrong doctrine.

သာဓု [Pg.218] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ အာယသ္မာ ကုမာရကဿပေါ ပါယာသိဿ ရာဇညဿ ဒွေ သတ္ထဝါဟောပမမ္ပိ ဒဿေတွာ တံ ပါပကံ ဒိဋ္ဌိဂတံ ပဋိနိဿဇ္ဇာပေသိ, တဉှိ တဿ စ တဒနုယာယီနဉ္စ ဘဝေယျ ဒီဃရတ္တံ ဟိတာယ သုခါယ.

Excellent, excellent, friend! It is indeed excellent, friend, that the Venerable Kumārakassapa, by presenting even the simile of the two caravan leaders to the chieftain Pāyāsi, had him abandon that evil view. For that would be for the welfare and happiness of both him and his followers for a long time.

ပုစ္ဆာ – ဧဝံ [Pg.219] ပနာဝုသော အာယသ္မတာ ကုမာရကဿပေန ယထာ ဝုတ္တာဟိ ဗဟူဟိ ဥပမာဟိ စ အပရာဟိ ဂူထဘာရိကအက္ခဓုတ္တကောပမာဟိ စ တသ္မိံ ပါပကေ ဒိဋ္ဌိဂတေ ဝိဿဇ္ဇာပိတေ သော တာဝ ထေရဿ ဝစနံ အနာဒိယိတွာဝ ပစ္ဆိမပဋိက္ခေပဝသေန ကီဒိသံ ပစ္စနီကကထံ ကထေသိ, ကထဉ္စ ထေရော ကရုဏာသီတလဟဒယော ဟုတွာ ပစ္ဆိမမ္ပိ ဥပမံ ဒဿေတွာ တံ ပါပကံ ဒိဋ္ဌိဂတံ ပဋိနိဿဇ္ဇာပေသိ.

Question: And further, friend, when the Venerable Kumārakassapa, with many similes as stated, and with other similes like that of the dung-carrier and the dice-gambler, had that evil view refuted, did he still disregard the elder’s words and, by way of a final rebuttal, what kind of contrary talk did he engage in? And how did the elder, with a heart cool with compassion, present even a final simile and have him abandon that evil view?

ဝိဿဇ္ဇနာ – ပါယာသိ ဘန္တေ ရာဇညော ဧဝံ ထေရေန နာနာဥပမာဟိ တသ္မိံ ပါပကေ ဒိဋ္ဌိဂတေ ပဋိနိဿဇ္ဇာပိတေပိ ပုရိမနယေနေဝ ထေရဿ ပစ္စနီကကထံ ကထေသိ, ထေရောပိ စ ဘန္တေ ပစ္ဆိမံ သာဏဘာရိကူပမံ ဒဿေတွာ ကရုဏာသီတလဟဒယော တံ ပါပကံ ဒိဋ္ဌိဂတံ ပဋိနိဿဇ္ဇာပေသိ.

Reply: Venerable sir, even when the elder had him abandon that evil view with various similes, the chieftain Pāyāsi still engaged in contrary talk with the elder in the same way as before. And the elder, venerable sir, with a heart cool with compassion, presenting the final simile of the hemp-carrier, had him abandon that evil view.

သာဓု [Pg.224] သာဓု အာဝုသော, သာဓု ခေါ အာဝုသော ယံ အာယသ္မာ ကုမာရကဿပေါ ပါယာသိဿ ရာဇညဿ သာဏဘာရိကောပမမ္ပိ ဒဿေတွာ တံ ပါပကံ ဒိဋ္ဌိဂတံ ပဋိနိဿဇ္ဇာပေသိ, တဉှိ တဿ စ တဒနုယာယီနဉ္စ ဘဝေယျ ဒီဃရတ္တံ ဟိတာယ သုခါယ.

Excellent, excellent, friend! It is indeed excellent, friend, that the Venerable Kumārakassapa, by presenting even the simile of the hemp-carrier to the chieftain Pāyāsi, had him abandon that evil view. For that would be for the welfare and happiness of both him and his followers for a long time.

ပုစ္ဆာ – ဣမာယ [Pg.225] ပနာဝုသော ပစ္ဆိမိကာယ သာဏဘာရိကောပမာယ ဒဿိတာယ ပါယာသိရာဇညော ထေရဿ ဓမ္မဒေသနာနုဘာဝေန ဣမသ္မိံ ဓမ္မဝိနယေ ပသန္နော ဟုတွာ ကီဒိသံ ပသန္နာကာရမကာသိ, ကထဉ္စ အာယသ္မန္တံ ကုမာရကဿပံ အနုသာသနိံ ယာစိ, ကထဉ္စာယသ္မာ ကုမာရကဿပေါ အနုသာသိ.

Question: And now, friend, when this last simile of the hemp-carrier was presented, how did the chieftain Pāyāsi, having gained faith in this Dhamma and Discipline through the power of the elder’s teaching, express his faith? And how did he request instruction from the Venerable Kumārakassapa? And how did the Venerable Kumārakassapa instruct him?

ဝိဿဇ္ဇနာ – ဣမာယ စ ပန ဘန္တေ ဥပမာယ ဒဿိတာယ ပါယာသိ ရာဇညော ‘‘ပုရိမေနေဝ အဟံ ဩပမ္မေန ဘောတော ကဿပဿ အတ္တမနော အဘိရဒ္ဓေါ ဧဝမာဒိနာ ဘန္တေ ပါယာသိရာဇညော ဣမသ္မိံ ဓမ္မဝိနယေ အာယသ္မတော ကုမာရကဿပဿ ဓမ္မဒေသနာယ ပသန္နော ပသန္နာကာရမကာသိ. ဣစ္ဆာမိ စာဟံ ဘော ကဿပ မဟာယညံ ယဇိတုံ, အနုသာသတု မံ ဘဝံ ကဿပေါ ယံ မမဿ ဒီဃရတ္တံ ဟိတာယ သုခါယာတိ ပါယာသိ ရာဇညော အာယသ္မန္တံ ကုမာရကဿပံ အနုသာသနိံ ယာစိ, အာယသ္မာ စ ဘန္တေ ကုမာရကဿပေါ ဒုက္ခေတ္တေ ဒုဗ္ဘူမေ ပဝုတ္တဗီဇောပမာယ ဒုဿီလေသု ဒိန္နဒါနဿ န မဟပ္ဖလဘာဝံ ဒဿေတွာ သုခေတ္တေ သုဘူမေ ပဝုတ္တဗီဇောပမာယ သီလဝန္တေသု ဒိန္နဒါနဿ မဟပ္ဖလဘာဝံ ဒဿေတွာ ပါယာသိံ ရာဇညမနုသာသိ.

Reply: Venerable sir, when this simile was presented, the chieftain Pāyāsi expressed his faith in this Dhamma and Discipline through the Venerable Kumārakassapa’s teaching of the Dhamma, saying, “Venerable sir, I was already pleased and delighted by the venerable Kassapa's first simile,” and so on. “Venerable Kassapa, I wish to perform a great sacrifice. Let the venerable Kassapa instruct me so that it may be for my welfare and happiness for a long time.” Thus, the chieftain Pāyāsi requested instruction from the Venerable Kumārakassapa. And the Venerable Kumārakassapa, venerable sir, instructed the chieftain Pāyāsi by presenting the simile of seeds sown in a bad field on bad land to show that gifts given to the immoral are not of great fruit, and by presenting the simile of seeds sown in a good field on good land to show that gifts given to the virtuous are of great fruit.

ပုစ္ဆာ – ကထဉ္စာဝုသော [Pg.228] ပါယာသိရာဇညော ဒါနံ အဒါသိ, ကထဉ္စဿ သမ္ပရာယော အဟောသိ.

Question: And how, friend, did the chieftain Pāyāsi give gifts? And what was his future state?

ဝိဿဇ္ဇနာ – ပါယာသိ ဘန္တေ ရာဇညော အသက္ကစ္စံ ဒါနမဒါသိ, အသဟတ္ထာ ဒါနမဒါသိ, အစိတ္တီကတံ ဒါနမဒါသိ, အပဝိဒ္ဓံ ဒါနမဒါသိ, သော အသက္ကစ္စံ ဒါနံ ဒတွာ အသဟတ္ထာ ဒါနံ ဒတွာ အစိတ္တီကတံ ဒါနံ ဒတွာ အပဝိဒ္ဓံ ဒါနံ ဒတွာ ကာယဿဘေဒါ ပရံ မရဏာ စာတုမဟာရာဇိကာနံ ဒေဝါနံ သဟဗျတံ ဥပပဇ္ဇိ သုညံ သေရီသကံ ဝိမာနံ.

Reply: Venerable sir, the chieftain Pāyāsi gave gifts disrespectfully, not with his own hands, without due consideration, and as if discarding them. Having given gifts disrespectfully, not with his own hands, without due consideration, and as if discarding them, after the breakup of the body, after death, he was reborn into companionship with the devas of the Four Great Kings, in an empty Serīsaka mansion.

ပုစ္ဆာ – တေနာဝုသော [Pg.231] ဘဂဝတာ ဇာနတာ ပဿတာ အရဟတာ သမ္မာသမ္ဗုဒ္ဓေန ပါထိယဝဂ္ဂေ ပဌမံ ပါထိယသုတ္တံ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

Question: Now, friend, where was the first Pāṭhika Sutta in the Pāṭhika Vagga spoken by the Blessed One, the knowing and seeing Arahant, the Perfectly Self-Enlightened One? Concerning whom and on what subject matter was it spoken?

ဝိဿဇ္ဇနာ – မလ္လေသု ဘန္တေ အနုပိယေ နာမ မလ္လာနံ နိဂမေ ဘဂ္ဂဝဂေါတ္တံ ပရိဗ္ဗာဇကံ အာရဗ္ဘ ဘာသိတံ, ဘဂ္ဂဝဂေါတ္တော ဘန္တေ ပရိဗ္ဗာဇကော ဘဂဝန္တံ ဧတဒဝေါစ ‘‘ပုရိမာနိ ဘန္တေ ဒိဝသာနိ ပုရိမတရာနိ သုနက္ခတ္တော လိစ္ဆဝိပုတ္တော ယေနာဟံ တေနုပသင်္ကမိ, ဥပသင်္ကမိတွာ မံ ဧတဒဝေါစ ‘‘ပစ္စက္ခာတော ဒါနိ မယာ ဘဂ္ဂဝ ဘဂဝါ, န ဒါနာဟံ ဘဂဝန္တံ ဥဒ္ဒိဿ ဝိဟရာမီ’တိ, ကစ္စေ တံ ဘန္တေ တထေဝ, ယထာ သုနက္ခတ္တော, လိစ္ဆဝိပုတ္တော အဝစာ’’တိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

Reply – Venerable sir, this was spoken concerning the wanderer Bhaggavagotta in Anupiya, a town of the Mallas. Venerable sir, the wanderer Bhaggavagotta said this to the Blessed One: “Venerable sir, some days, some time ago, Sunakkhatta the Licchavi came to me and said this: ‘Now, Bhaggava, I have renounced the Blessed One, and I no longer live in dependence on the Blessed One.’ Venerable sir, is it indeed so, just as Sunakkhatta the Licchavi said?” Venerable sir, it was spoken concerning that matter.

ဥဒုမ္ဗရိကသုတ္တ

The Udumbarika Sutta

ပုစ္ဆာ – ဥဒုမ္ဗရိကသုတ္တံ [Pg.232] ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

Question – But friend, where was the Udumbarika Sutta spoken by the Blessed One, concerning whom, and on what occasion?

ဝိဿဇ္ဇနာ – ရာဇဂဟေ ဘန္တေ နိဂြောဓံ ပရိဗ္ဗာဇကံ အာရဗ္ဘ ဘာသိတံ, နိဂြောဓော ဘန္တေ ပရိဗ္ဗာဇကော ဘဂဝတော ပရမ္မုခါ ဘဂဝန္တံယေဝ အာရဗ္ဘ အနေကဝိဟိတံ အဘူတကထံ ကထေသိ, တသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

Reply – Venerable sir, it was spoken at Rājagaha, concerning the wanderer Nigrodha. Venerable sir, the wanderer Nigrodha, in the Blessed One's absence, spoke various kinds of untrue words concerning the Blessed One himself. It was spoken on that occasion.

စက္ကဝတ္တိသုတ္တ

The Cakkavatti Sutta

ပုစ္ဆာ – စက္ကဝတ္တိသုတ္တံ ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

Question – But friend, where was the Cakkavatti Sutta spoken by the Blessed One, concerning whom, and on what occasion?

ဝိဿဇ္ဇနာ – မဂဓေသု ဘန္တေ မာတုလာယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ အတ္တဇ္ဈာသယေန သုတ္တနိက္ခေပေန ဘဂဝတာ ဘာသိတံ.

Reply – Venerable sir, it was spoken by the Blessed One in Magadha, at Mātulā, concerning many bhikkhus, by his own intention, by way of a summary of the discourse.

အဂ္ဂညသုတ္တ

The Aggañña Sutta

ပုစ္ဆာ – အဂ္ဂညသုတ္တံ ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

Question – But friend, where was the Aggañña Sutta spoken by the Blessed One, concerning whom, and on what occasion?

ဝိဿဇ္ဇနာ – သာဝတ္ထိယံ ဘန္တေ ပုဗ္ဗာရာမေ မိဂါရမာတုပါသာဒေ ဝါသေဋ္ဌံ ပဗ္ဗဇိတံ အာရဗ္ဘ ဘာသိတံ, ဗြာဟ္မဏာ ဘန္တေ ဝါသေဋ္ဌ ဘာရဒွါဇေ ပဗ္ဗဇိတေ အက္ကောသန္တိ ပရိဘာသန္တိ အတ္တရူပါယ

Reply – Venerable sir, it was spoken at Sāvatthī, in the Eastern Park, in Migāra's Mother's Mansion, concerning Vāseṭṭha, who had gone forth. Venerable sir, the brahmins revile and abuse Vāseṭṭha and Bhāradvāja, who have gone forth, with their own kind of abuse,

ပရိဘာသာယ [Pg.233] ပရိပုဏ္ဏာယ နော အပရိပုဏ္ဏာယ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

...with full abuse, not incomplete. Venerable sir, it was spoken on that occasion.

ပုစ္ဆာ – သမ္ပသာဒနီယ သုတ္တံ ပနာဝုသော ကတ္ထ ကေန ဘာသိတံ.

Question – But friend, where and by whom was the Sampasādanīya Sutta spoken?

ဝိဿဇ္ဇနာ – နာဠန္ဒာယံ ဘန္တေ ပါဝါရိကမ္ဗဝနေ အာယသ္မတာ သာရိပုတ္တေန ဘာသိတံ.

Reply – Venerable sir, it was spoken by the Venerable Sāriputta at Nāḷandā, in Pāvārika's Mango Grove.

ပါသာဒိကသုတ္တ

The Pāsādika Sutta

ပုစ္ဆာ – ပါသာဒိကသုတ္တံ ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

Question – But friend, where was the Pāsādika Sutta spoken by the Blessed One, concerning whom, and on what occasion?

ဝိဿဇ္ဇနာ – သက္ကေသု ဘန္တေ ဝေဓညာနာမ သကျာနံ အမ္ဗဝနေ ပါသာဒေ စုန္ဒံ သမဏုဒ္ဒေသံ အာရဗ္ဘ ဘာသိတံ, စုန္ဒော ဘန္တေ သမဏုဒ္ဒေသော ပါဝါယံ နိဂဏ္ဌဿ နာဋပုတ္တဿ ကာလံ ကိရိယာယ ဘိန္နာနံ နိဂဏ္ဌာနံ ဒွေဓိကဇာတာနံ ဘဏ္ဍနဇာတာနံ ကလဟဇာတာနံ ဝိဝါဒါပန္နာနံ အညမညံ မုခသတ္တီဟိ ဝိတုဇ္ဇနကာရဏံ အာယသ္မတော အာနန္ဒဿ အာရောစေသိ, အာယသ္မာ စ ဘန္တေ အာနန္ဒော ဘဂဝတော ဧတမတ္ထံ အာရောစေသိ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

Reply – Venerable sir, it was spoken among the Sakyans, in the Sakyans' mango grove named Vedhañña, in the palace, concerning the novice Cunda. Venerable sir, the novice Cunda reported to Venerable Ānanda that in Pāvā, after the death of Nigaṇṭha Nāṭaputta, the Nigaṇṭhas had split, become divided into two factions, were quarreling, disputing, engaged in conflict, and wounding each other with verbal darts. Venerable sir, Venerable Ānanda then reported this matter to the Blessed One. Venerable sir, it was spoken on that occasion.

လက္ခဏသုတ္တ

The Lakkhaṇa Sutta

ပုစ္ဆာ – လက္ခဏသုတ္တံ [Pg.234] ပနာဝုသော ဘဂဝတာ ကတ္ထ ဘာသိတံ.

Question – But friend, where was the Lakkhaṇa Sutta spoken by the Blessed One?

ဝိဿဇ္ဇနာ – သာဝတ္ထိယံ ဘန္တေ ဇေတဝနမဟာဝိဟာရေ ဘာသိတံ.

Reply – Venerable sir, it was spoken at Sāvatthī, in the Great Monastery of Jetavana.

သိင်္ဂါလသုတ္တ

The Siṅgāla Sutta

ပုစ္ဆာ – သိင်္ဂါလသုတ္တံ ပနာဝုသော ဘဂဝတာ ကတ္ထ ကံ အာရဗ္ဘ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

Question – But friend, where was the Siṅgāla Sutta spoken by the Blessed One, concerning whom, and on what occasion?

ဝိဿဇ္ဇနာ – ရာဇဂဟေ ဘန္တေ သိင်္ဂါလံ ဂဟပတိပုတ္တံ အာရဗ္ဘ ဘာသိတံ, သိင်္ဂါလော ဘန္တေ ဂဟပတိပုတ္တော ကာလဿေဝ ဥဋ္ဌာယ ရာဇဂဟာ နိက္ခမိတွာ အလ္လဝတ္ထော အလ္လကေသော ပဉ္ဇလိကော ပုထုဒိသာ နမဿတိ ပုရတ္ထိမံ ဒိသံ ဒက္ခိဏံ ဒိသံ ပစ္ဆိမံ ဒိသံ ဥတ္တရံ ဒိသံ ဟေဋ္ဌိမံ ဒိသံ ဥပရိမံ ဒိသံ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

Reply – Venerable sir, it was spoken at Rājagaha, concerning Siṅgāla, the householder’s son. Venerable sir, Siṅgāla, the householder’s son, rising early in the morning, having left Rājagaha, with wet clothes and wet hair, with joined palms, paid homage to the various directions—the eastern direction, the southern direction, the western direction, the northern direction, the downward direction, and the upward direction. Venerable sir, it was spoken on that occasion.

အာဋာနာဋိယသုတ္တ

The Āṭānāṭiya Sutta

ပုစ္ဆာ – အာဋာနာဋိယသုတ္တံ [Pg.235] ပနာဝုသော ဘဂဝတာ ကတ္ထ ကိသ္မိံ ဝတ္ထုသ္မိံ ဘာသိတံ.

Question – But friend, where was the Āṭānāṭiya Sutta spoken by the Blessed One, and on what occasion?

ဝိဿဇ္ဇနာ – ရာဇဂဟေ [Pg.236] ဘန္တေ ဂိဇ္ဈကူဋေ ပဗ္ဗတေ ဘာသိတံ, ဘဂဝတိ ဘန္တေ ရာဇဂဟေ ဝိဟရတိ စတ္တာရော မဟာရာဇာနော စတုဒ္ဒိသံ ရက္ခံ ဌပေတွာ စတုဒ္ဒိသံ ဂုမ္ဗံ ဌပေတွာ စတုဒ္ဒိသံ ဩဝရဏံ ဌပေတွာ ကေဝလကပ္ပံ ဂိဇ္ဈကူဋပဗ္ဗတံ ဩဘာသေတွာ ယေန ဘဂဝါ တေနုပသင်္ကမိံသု, ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိံသု, ဧကမန္တံ နိသိန္နော ခေါ ဘန္တေ ဝေဿဝဏော မဟာရာဇာ အာဋာနာဋိယံ ရက္ခံ ဘဂဝတော အာရောစေသိ ဘိက္ခူနံ ဘိက္ခုနီနံ ဥပါသကာနံ ဥပါသိကာနံ ဖာသုဝိဟာရာယ, တသ္မိံ ဘန္တေ ဝတ္ထုသ္မိံ ဘာသိတံ.

Reply – Venerable sir, it was spoken at Rājagaha, on Vulture Peak Mountain. Venerable sir, while the Blessed One was dwelling at Rājagaha, the four great kings, having established a guard in the four directions, having established a troop in the four directions, and having established a screen in the four directions, illuminated the entire Vulture Peak Mountain and approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, Venerable sir, the great king Vessavaṇa announced the Āṭānāṭiya protection to the Blessed One for the comfortable dwelling of bhikkhus, bhikkhunis, laymen, and laywomen. Venerable sir, it was spoken on that occasion.

သင်္ဂီတိသုတ္တ

The Saṅgīti Sutta

ပုစ္ဆာ – သင်္ဂီတိ [Pg.237] သုတ္တံ ပနာဝုသော ကတ္ထ ကေန ဘာသိတံ.

Question – But friend, where and by whom was the Saṅgīti Sutta spoken?

ဝိဿဇ္ဇနာ – ပါဝါယံ ဘန္တေ အာယသ္မတာ သာရိပုတ္တေန ဘာသိတံ.

Reply – Venerable sir, it was spoken by the Venerable Sāriputta at Pāvā.

ဒသုတ္တရသုတ္တ

The Dasuttara Sutta

ပုစ္ဆာ – ဒသုတ္တရသုတ္တံ ပနာဝုသော ကတ္ထ ကေန ဘာသိတံ.

Question – But friend, where and by whom was the Dasuttara Sutta spoken?

ဝိဿဇ္ဇနာ – ဒသုတ္တရသုတ္တံ ဘန္တေ စမ္ပာယံ ဂဂ္ဂရာယ ပေါက္ခရဏိယာ တီရေ အာယသ္မတာ သာရိပုတ္တေန ဘာသိတံ.

Response: Venerable sir, the Dasuttara Sutta was spoken by the Venerable Sāriputta at Campā, on the bank of the Gaggarā Lotus Pond.

ပုစ္ဆာ – ကေ [Pg.238] အာဝုသော သိက္ခန္တိ.

Question: Who, friends, are training?

ဝိဿဇ္ဇနာ – သေက္ခာ စ ဘန္တေ ပုထုဇ္ဇနကလျာဏကာ စ သိက္ခန္တိ.

Response: Venerable sir, both trainees and virtuous ordinary people train.

ပုစ္ဆာ – ကေ အာဝုသော သိက္ခိတသိက္ခာ.

Question: Who, friends, are those who have completed their training?

ဝိဿဇ္ဇနာ – အရဟန္တော ဘန္တေ သိက္ခိတသိက္ခာ.

Response: Venerable sir, arahants are those who have completed their training.

ပုစ္ဆာ – ကဿ [Pg.239] အာဝုသော ဝစနံ.

Question: Whose word is this, friend?

ဝိဿဇ္ဇနာ – ဘဂဝတော ဘန္တေ ဝစနံ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ.

Response: Venerable sir, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One.

ပုစ္ဆာ – ကေနာဝုသော အာဘတံ.

Question: By whom, friend, was this brought?

ဝိဿဇ္ဇနာ – ပရမ္ပရာယ ဘန္တေ အာဘတံ.

Response: Venerable sir, it was handed down by tradition.