Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

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

Suttantapiṭake

In the Sutta Piṭaka

Dīghanikāye

The Dīgha Nikāya, the Collection of Long Discourses

Sīlakkhandhavaggasutta

The Sīlakkhandhavagga, the Section on the Aggregates of Morality

Saṃgāyanassa pucchā vissajjanā

Questions and Answers on the Recitation

Pucchā – paṭhamamahādhammasaṃgītikāle [Pg.1] āvuso dhammasaṃgāhakā mahākassapādayo mahātheravarā paṭhamaṃ vinayaṃ saṃgāyitvā tadanantaraṃ kaṃ nāma pāvacanaṃ saṃgāyiṃsu.

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?

Vissajjanā – paṭhamamahādhammasaṃgītiyaṃ bhante dhammasaṃgāhakā mahākassapādayo mahātheravarā paṭhamaṃ vinayaṃ saṃgāyitvā tadanantaraṃ dhammaṃ saṃgāyiṃsu.

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.

Pucchā – dhammo [Pg.2] nāma āvuso suttantābhidhammavasena duvidho, tattha kataraṃ dhammaṃ paṭhamaṃ saṃgāyiṃsu.

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

Vissajjanā – dvīsu bhante dhammesu suttantābhidhammapiṭakesu paṭhamaṃ suttantaṃ piṭakaṃ dhammaṃ saṃgāyiṃsu.

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

Pucchā – suttantapiṭake [Pg.3]pi āvuso dīghamajjhimasaṃyuttaaṅguttarakhuddakanikāyavasena pañca nikāyā, tesu paṭhamaṃ kataraṃ nikāyaṃ saṃgāyiṃsu.

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?

Vissajjanā – pañcasu bhante nikāyesu paṭhamaṃ dīghanikāyaṃ saṃgāyiṃsu.

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

Pucchā – dīghanikāyepi āvuso tayo vaggā catuttiṃsā ca suttāni, tesu kataraṃ vaggaṃ katarañca suttaṃ paṭhamaṃ saṃgāyiṃsu.

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?

Vissajjanā – dīghanikāyepi bhante tīsu vaggesu paṭhamaṃ sīlakkhandhavaggaṃ, catuttiṃsatiyā ca suttesu paṭhamaṃ brahmajālasuttaṃ saṃgāyiṃsu.

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.

Brahmajālasutta

The Brahmajāla Sutta

Pucchā – sādhu [Pg.4] sādhu āvuso mayampi dāni tatoyeva paṭṭhāya saṃgāyituṃ pubbakiccāni samārabhāma…, tenāvuso bhagavatā jānatā passatā arahatā sammāsambuddhena brahmajālasuttaṃ kattha bhāsitaṃ.

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?

Vissajjanā – antarā ca bhante rājagahaṃ antarā ca nāḷandaṃ ambalaṭṭhikāyaṃ rājāgārake bhāsitaṃ.

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

Pucchā – kaṃ [Pg.5] āvuso ārabbha bhāsitaṃ.

Question: Friend, concerning whom was this spoken?

Vissajjanā – suppiyañca bhante paribbājakaṃ brahmadattañca māṇavaṃ ārabbha bhāsitaṃ.

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

Pucchā – kismiṃ āvuso vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – vaṇṇāvaṇṇe bhante, suppiyo hi bhante anekapariyāyena buddhassa avaṇṇaṃ bhāsati dhammassa avaṇṇaṃ bhāsati saṅghassa avaṇṇaṃ bhāsati, suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati dhammassa vaṇṇaṃ bhāsati saṅghassa vaṇṇaṃ bhāsati, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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.

Anusandhe

Connections

Pucchā – kati [Pg.7] āvuso tattha anusandhayo.

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

Vissajjanā – tayo bhante tattha anusandhayo, eko avaṇṇānusandhi, dve vaṇṇānusandhiyo.

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

Paṭhama anusandhe

First Connection

Pucchā – tatthāvuso paṭhame anusandhimhi kathaṃ bhagavatā bhāsitaṃ, taṃ saṃkhepato kathehi.

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

Vissajjanā – paṭhame bhante anusandhimhi avaṇṇe manopadosaṃ nivāretvā, tattha ca ādīnavaṃ dassetvā, tattha paṭipajjitabbākāro bhagavatā bhāsito.

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.

Mamaṃ [Pg.8] vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto appaccayo na cetaso anabhiraddhi karaṇīyā…

“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…”

Dutiya anusandhe

Second Connection

Pucchā – sādhu [Pg.9] sādhu āvuso, sādhu kho bhagavā attanā paramukkaṃ sāgatakhantīguṇasamannāgato attano sāvakabhūte amhepi tattha samādāpesi, attanā ca lokadhammesu aniñjanasabhāvo amhākampi tathattāya ovādamadāsi, dutiyepanāvuso anusandhimhi kathaṃ bhagavatā bhāsitaṃ, tampi saṃkhepato pakāsehi.

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.

Vissajjanā – dutiye pana bhante anusandhimhi vaṇṇe cetaso uppilāvitattaṃ nisedhetvā, tattha ca ādīnavaṃ dassetvā, tattha ca paṭipajjanākāraṃ dassetvā, puthujjanassa vaṇṇabhūmibhūtāni tīṇi sīlāni vitthārato bhagavatā bhāsitāni.

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.

Mamaṃ [Pg.10] vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso abhiraddhi karaṇīyā –

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.

Tatiya anusandhe

The Third Connection

Pucchā – sādhu [Pg.11] sādhu āvuso, sādhu kho bhagavā attanā paramukkaṃsagatasuparisuddhasīlasamannāgato, taṃ attano suparisuddhasīlaṃ dassetvā parepi tattha niyojesi, tatiye panāvuso anusandhimhi kathaṃ bhagavatā bhāsitaṃ, taṃ saṃkhepato pakāsehi.

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.

Vissajjanā – tatiye pana bhante anusandhimhi dvāsaṭṭhi diṭṭhiyo sabbaññuta ñāṇena vitthārato vibhajitvā, tāsañca cha phassāyatanapadaṭṭhānabhāvaṃ vibhāvetvā, micchādiṭṭhigatikādhiṭṭhā nañca vaṭṭaṃ kathetvā, yuttayogabhikkhuadhiṭṭhānañca vivaṭṭaṃ kathetvā, micchādiṭṭhigatikassa desanājālato avimuttabhāvaṃ [Pg.12] desanājālato vimuttassa natthikabhāvañca vibhāvetvā, attano ca katthaci apariyāpannabhāvaṃ dassetvā, upādisesanibbānadhātuṃ pāpetvā desanā bhagavatā niṭṭhāpitā.

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.

Ucchinnabhāvanettiko [Pg.13] bhikkhave tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā, kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā.

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.

Suttanidesanā

Exposition of the Sutta

Pucchā – sādhu [Pg.14] sādhu āvuso, sādhu kho bhagavā attanā dvāsaṭṭhi diṭṭhiyo ca cha phassāyatanāni ca dvādasa paṭiccasamuppādaṅgāni ca sabbaso parijānitvā tesaṃ parijānanatthāya paresampi tathattāya dhammaṃ pakāseti, suttañca nāma āvuso catunnaṃ suttanikkhepānaṃ aññataravaseneva nikkhittaṃ, tasmā tesu idaṃ suttaṃ katarena suttanikkhepena bhagavatā nikkhittaṃ.

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?

Vissajjanā – catūsu bhante suttanikkhepesu aṭṭhuppattinikkhepana idaṃ suttaṃ nikkhittaṃ.

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

Pucchā – kassa [Pg.15] āvuso vacanaṃ.

Question: Whose word is this, friend?

Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa.

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

Pucchā – kenāvuso [Pg.16] ābhataṃ.

Question: By whom, friend, was it brought?

Vissajjanā – paramparāya bhante ābhataṃ.

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

Pucchā – atthi nu kho āvuso ettha koci viraddhadosā, yena pacchimā janā micchāatthaṃ gaṇheyyuṃ.

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

Vissajjanā – natthi bhante.

Reply: There is not, venerable sir.

Sāmaññaphalasutta

The Sutta on the Fruits of the Ascetic Life

Pucchā – tenāvuso [Pg.17] bhagavatā…pe… sammāsambuddhena sāmaññaphalasuttaṃ kattha bhāsitaṃ.

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

Vissajjanā – rājagahe bhante jīvakassa komārabhaccassa ambavane bhāsitaṃ.

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

Pucchā – kenāvuso saddhiṃ bhagavatā bhāsitaṃ.

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

Vissajjanā – raññā bhante māgadhena ajātasattunā vedehiputtena saddhiṃ bhāsitaṃ.

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

Pucchā – taṃ [Pg.18] panāvuso suttaṃ catunnaṃ suttanikkhepānaṃ katarena suttanikkhepena bhagavatā nikkhittaṃ.

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

Vissajjanā – catunnaṃ bhante suttanikkhepānaṃ pucchāvasikena suttanikkhepena nikkhitaṃ bhagavatā.

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

Ajātasattu

Pucchā – sā panāvuso pucchā kenākārena samuppannā.

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

Vissajjanā – rājā bhante māgadho ajāsattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā yena bhagavā tenupasaṃkami, upasaṃkamitvā bhagavantaṃ diṭṭheva dhamme saṃdiṭṭhikaṃ sāmaññaphalaṃ pucchi, evaṃ kho sā bhante pucchā uppannā.

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.

Rammaṇīyā [Pg.19] vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti….

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!…

Kaṃ nukhvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma….

What ascetic or brahmin should we attend upon today…?

Yaṃ [Pg.20] no payirupasato cittaṃ pasīdeyya….

…attending upon whom our minds might become serene?

Charājīvaka

Jīvaka

Tvaṃ pana samma jīvaka kiṃ tuṇhīsi –

But you, friend Jīvaka, why are you silent?

Ayaṃ [Pg.21] deva amhākaṃ bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati.

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

Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato ‘‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaropurisadammasārathi satthādevamanussānaṃ buddho bhagavā’’ti.

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.”

Taṃ devo bhagavantaṃ payirupāsatu, appevanāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyya.

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

Tena hi samma jīvaka hatthiyānāni kappāpehi.

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

Kappitāni [Pg.22] kho te deva hatthiyānāni, yassa dāni kālaṃ maññasi.

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

Ajātasattu

Kicci maṃ samma jīvaka na vañcesi, kacci maṃ samma jīvaka na palambhesi….

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

Mā bhāyi mahārāja, mā bhāyi mahārāja….

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

Na taṃ deva vañcemi, na taṃ deva palambhāmi….

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

Ajātasatta

Eso [Pg.23] mahārāja bhagavā, eso mahārāja bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassa….

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….

Iminā me upasamena udayabhaddo kumāro samannāgato hotu…

May Prince Udayabhadda be endowed with such serenity as this…

Agamā [Pg.24] kho tvaṃ mahārāja yathā pemaṃ.

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

Puccheyyāmahaṃ bhante bhagavantaṃ kiñcideva desaṃ sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāya.

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.

Puccha mahārāja yadākaṅkhasi.

Ask, great king, whatever you wish.

Yathā [Pg.25] nu kho imāni bhante puthusippāyatanāni, seyyathidaṃ, hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā (peyyāla) gaṇakā muddikā, aññānipi evaṃ gatikāni puthusippāyatanāni, te tena sippena sandiṭṭhikaṃ sippaphalaṃ jīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti, pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ, sakkā nu kho bhante evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ.

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?

Pucchā – tadā [Pg.26] āvuso kathaṃ bhagavatā rājā ajātasattu vedehi putto paṭipucchito kathañca tena bhagavato ārocitaṃ.

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

Vissajjanā – ‘‘abhijānāsi no tvaṃ mahārāja imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitāti, abhijānāmahaṃ bhante aññe samaṇabrāhmaṇe pucchitāti, yathākathaṃ pana te mahārāja byākariṃsu, sace te agaru, bhāsassūti na kho me bhante garu, yatthassa bhagavā nisinno bhavantarūpo vāti, tenehi mahārāja bhāsassū’’ti, evaṃ kho bhante tadā bhagavatā rājā māgadho ajātasattu vedehi putto paṭipucchito, evaṃ kho bhante tena tadā bhagavato ārocitaṃ.

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.

Pūraṇakassapa ayūvāda

Pūraṇa Kassapa's Doctrine of Non-Action

Pucchā – kathañcāvuso [Pg.28] pūraṇakassapassa santike pucchāvissajjanā ahosi.

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

Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena pūraṇo kassapo tenupasaṅkami, upasaṅkamitvā pūraṇaṃ kassapaṃ sandiṭṭhikaṃ sāmaññaphalaṃ pucchi, atha kho bhante pūraṇo kassapo karoto kho mahārāja kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato (peyyāla) karoto na karīyati pāpaṃ tyādinā rañño māgadhassa ajātasattussa vedehiputtassa saṃdiṭṭhi kaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi, evaṃ kho bhante pūraṇassa kassapassa santike pucchāvissajjanā ahosi.

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.

Pūraṇakassapavāda

The Doctrine of Pūraṇa Kassapa

Nissiriko [Pg.30] vata āvuso pūraṇassa kassapassa vādo anatthasaṃhito jigucchanīyo ativiya bhayānako, ye tassa vacanaṃ sotabbaṃ saddhātabbaṃ maññeyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya, ettakeneva ajja mayaṃ pucchāvissajjanaṃ thapessāma.

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.

Makkhaligosāla ayūvāda

Makkhali Gosāla's Doctrine of Non-Causality

Pucchā – purimadivase āvuso mayā sāmaññaphalasuttassa nidānapariyāpannāni pucchitabbaṭṭhānāni kānici kānici pucchitāni, tayā ca suṭṭhu vissajjitāni, ajja pana yathānuppattamakkhaligosāya vādato paṭṭhāya pucchissāmi, makkhali pana āvuso

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:

Gosālo [Pg.31] raññā māgadhena ajātasattunā vedehiputtena sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi.

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

Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena makkhaligosālo tenupasaṃkami, upasaṃkamitvā makkhaliṃ gosālaṃ sandiṭṭhikaṃ sāmaññaphalaṃ pucchi, atha kho bhante makkhaligosālo rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca ‘‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṃkilissanti. Natthi mahārāja hetu natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti, (peyyāla) cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti, tattha natthi ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi. Doṇamite sukhadukkhe, pariyantakate saṃsāre natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttapuṭṭhe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti, itthaṃ kho bhante rañño māgadhassa ajātasattussa vedehiputtassa makkhaligosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi.

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.

Makkhaligosālavāda

The Doctrine of Makkhali Gosāla

Ayampi [Pg.33] āvuso vādo nissirikoyeva anatthasaṃhito jigucchanīyo ati viya bhayānako, ye tassa vacanaṃ sotabbaṃ saddhātabbaṃ maññeyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya.

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.

Ajitakesakambalavāda

The Doctrine of Ajita Kesakambala

Pucchā – athāparampi [Pg.34] pucchāmi, ajito pana āvuso kesakambalo raññā māgadhena ajātasattunā vedehiputtena sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi.

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?

Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena ajito kesakambalo tenupasaṅkami, upasaṅkamitvā ajitaṃ kesakambalaṃ sandiṭṭhikaṃ sāmaññaphalaṃ pucchi, atha kho bhante ajito kesakambalo rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca ‘‘natthi mahārāja dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. (Peyyāla) bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassantī’’ti. Itthaṃ kho bhante rañño māgadhassa ajātasattussa vedehiputtassa ajito kesakambalo [Pg.35] sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi.

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.

Ajitakesakambala

Ajita Kesakambala

Ayampi [Pg.37] kho āvuso nissirikoyeva, anatthasaṃhito jigucchanīyo ati viya bhayānako, ye tassa vacanaṃ sotabbaṃ saddhātabbaṃ maññeyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya.

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.

Pakudhakaccāyanavāda

The Doctrine of Pakudha Kaccāyana

Pucchā – athāparampi [Pg.38] pucchāmi, pakudho pana āvuso kaccāyano raññā māgadhena ajātasattunā vedehiputtena sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi.

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?

Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena pakudho kaccāyano tenupasaṅkami, upasaṅkamitvā pakudhaṃ kaccāyanaṃ sandiṭṭhikaṃ sāmaññaphalaṃ pucchi, atha kho bhante pakudho kaccāyano rājānaṃ māgadhaṃ ajāsattuṃ vedehiputtaṃ etadavoca ‘‘sattime mahārāja kāyā akaṭā akaṭavidhā animmitā animmātā vañcā kūṭaṭṭhā esikaṭṭhāyitā, te na iñjanti, na vipariṇāmenti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta, pathavīkāyo, āpokāyo, tejokāyo [Pg.39] vāyokāyo, sukhe, dukkhe, jīve sattame. Ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañcyā kūṭaṭṭhā esikaṭṭhāyitā, te na iñjanti, na vipariṇāmenti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā, yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jivitā voropeti, sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatatī’’ti. Itthaṃ kho bhante rañño māgadhassa ajātasattussa vedehiputtassa pakudho kaccāyano sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi.

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.

Pakudhakaccāyanavāda

The Doctrine of Pakudha Kaccāyana

Ayampi [Pg.41] kho āvuso vādo purimavādoviya nissirikoyeva anatthasaṃhito jigucchanīyo ativiya bhayānako.

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

Nigaṇṭhanāṭaputtavāda

The Doctrine of the Nigaṇṭha Nāṭaputta

Pucchā – athāparampi pucchāmi, nigaṇṭho panāvuso nāṭaputto raññā māgadhena ajātasattunā vedehiputtena sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi.

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?

Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena nigaṇṭho nāṭaputto tenupasaṃkami, upasaṃkamitvā nigaṇṭhaṃ nāṭaputtaṃ sandiṭṭhikaṃ sāmaññaphalaṃ pucchi, atha kho nigaṇṭho nāṭaputto rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca, ‘‘idha mahārāja nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti, kathañca mahārāja

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,

Nigaṇṭho [Pg.42] cātuyāmasaṃvarasaṃvuto hoti, idha mahārāja nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho mahārāja nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti, yato kho mahārāja nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti. Ayaṃ vuccati mahārāja nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’’ti. Itthaṃ kho bhante rañño māgadhassa ajātasattussa vedehiputtassa nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi.

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.

Nigaṇṭhavāda

The Doctrine of the Nigaṇṭhas

Etassa [Pg.43] panāvuso vāde koci sāsanānulomavādo atthi, asuddhaladdhitāya pana esopi vādo jigucchanīyoyeva, seyyathāpi bhojanaṃ gūthamissaṃ gārayhoyeva ārakā parivajjitabboyeva, seyyathāpi visasaṃsaṭṭho āpānīyakaṃso.

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.

Siñcaññavāda

The Doctrine of Sañjaya

Pucchā – athāparampi [Pg.44] pucchāmi, sañcayo panāvuso belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi.

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

Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena sañcayo belaṭṭhaputto tenupasaṅkami, upasaṅkamitvā sañcayaṃ belaṭṭhaputtaṃ etadavoca, ‘‘yathā nu kho imāni bho sañcaya puthusippāyatanāni, seyyathidaṃ, hatthārohā assarohā…pe… sakkā nu kho bho sañcaya evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti, evaṃ vutte bhante sañcayo belaṭṭhaputto rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca.

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:

‘‘Atthi parolokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro

“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.’

Lokoti [Pg.45] iti te naṃ byākareyyaṃ, evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ, evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’’ti. Itthaṃ kho bhante rañño māgadhassa ajātasattussa vedehiputtassa sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi.

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.

Titthiayūvāda

The Doctrine of the Sectarians

Sabbepi [Pg.46] āvuso ete channaṃ satthārānaṃ vādā nissirikāyeva jigucchanīyāyeva anatthasaṃhitāyeva, bālānaṃ bhiyyoso mattāya sammohāya saṃvattanti anatthāya.

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.

Ajja [Pg.47] pana āvuso kālo atikkanto, sveyeva bhagavatā vuttaṃ paṇītaṃ pasaṭṭhaṃ sandiṭṭhikaphalaṃ pucchāma.

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

Pucchā – purimadivasesu āvuso sāmaññaphalasuttassa pubbabhāge yāva chasatthāramicchāvādapariyosānaṃ pucchanavissajjanaṃ amhehi kataṃ, ajja pana yathānuppattaṃ bhagavatā desitasāmaññaphalasuttādhikāre pucchāvissajjanaṃ karissāma. Bhagavā pana āvuso raññā māgadhena ajātasattunā vedehiputtena sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi.

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?

Vissajjanā – bhagavā bhante tidhā vibhajitvā rañño māgadhassa ajātasattussa vedehiputtassa sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho byākāsi.

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.

Pucchā – kathañcāvuso [Pg.48] bhagavā rañño māgadhassa ajātasattuno vedehiputtassa paṭhamaṃ sandiṭṭhikaṃ sāmaññaphalaṃ desesi.

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?

Vissajjanā – dāsaṃ bhante pabbajitaṃ upamābhāvena niddisitvā rañño māgadhassa ajātasattussa vedehiputtassa bhagavā paṭhamaṃ sandiṭṭhikaṃ sāmaññaphalaṃ desesi.

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.

Sohaṃ [Pg.49] bhante bhagavantampi pucchāmi, yathā nu kho imāni bhante puthusippāyatanāni seyyathidaṃ…pe… sakkā nu kho bhante eva meva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ –

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?

Acchariyaṃ [Pg.52] āvuso abbhutaṃ āvuso, yāva svākhātassa buddhasāsanassa mahiddhikatā mahānubhāvatā, yatrahi nāma dāsopi nihīnajacco evaṃ svākhāte buddhasāsane pabbajitvā attano issarabhūtena raññāpi vandanīyattaṃ garukaraṇīyattaṃ pāpuṇissati, supaññattametaṃ bhagavatā paṭhamaṃ sandiṭṭhikaphalaṃ.

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.

Pucchā – kathaṃ [Pg.53] panāvuso bhagavā rañño māgadhassa ajātasattuno vedehiputtassa dutiyaṃ sandiṭṭhikaṃ sāmaññaphalaṃ desesi.

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?

Vissajjanā – kassakaṃ bhante pabbajitaṃ upamābhāvena dassetvā bhagavā rañño māgadhassa ajātasattussa vedehiputtassa sandiṭṭhikaṃ sāmaññaphalaṃ desesi.

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.

Acchariyaṃ [Pg.55] āvuso abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā mahiddhikatā mahānubhāvatā, yatrahi nāma kassa kopi guṇarahito evaṃ svākhāte buddhasāsane pabbajitvā raṭṭhadhipatinā manussaloke devabhūtena raññāpi garukaraṇīyataṃ vandanīyataṃ pāpuṇissati, supaññattametaṃ āvuso bhagavatā dutiyaṃ sandiṭṭhikaphalaṃ.

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.

Pucchā – kathañcā [Pg.56] panāvuso bhagavā purimehi sandiṭṭhikasāmaññaphalehi abhikkantatarañca paṇītatarañca sandiṭṭhikaṃ sāmaññaphalaṃ rañño desesi.

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?

Vissajjanā – bhagavā bhante buddhuppādato paṭṭhāya kulaputtassa pabbajita bhāvaṃ, tassa ca sīlasampadaṃ, tassa ca indriyesu guttadvārataṃ, ariyañcasatisampajaññaṃ, ariyañca santuṭṭhiṃ, pañcannañca nīvaraṇānaṃ pahānaṃ, cattāri ca jhānāni, aṭṭha ca vijjāyo, tāhi tāhi upamāhi vitthārato vibhajitvā rañño māgadhassa ajātasattussa vedehiputtassa sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Sakkā [Pg.57] pana bhante diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca paññapetuṃ.

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?

Sakkā mahārājā, tena hi mahārāja suṇohi sādhukaṃ manasikarohi bhāsissāmi.

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

Pucchā – kathañca [Pg.58] panāvuso bhikkhu sīlasampanno hoti, kathañca bhagavā rañño māgadhassa ajātasattuno vedehiputtassa cūḷasīlaṃ vibhajitvā desesi.

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?

Vissajjanā – ‘‘kathañca [Pg.59] mahārāja bhikkhu sīlasampanno hoti. Idha mahārāja bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ’’ evamādinā bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa chabbīsatiyā ākārehi cūḷasīlaṃ vibhajitvā desesi.

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.

Sādhu [Pg.60] sādhu āvuso, sādhu sādhu āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsane saddhāpabbājito iminā ca cūḷasīlena samannāgato vihareyya.

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.

Idāni [Pg.61] pana kālo atikkanto.

But now the time is past.

Suve yathānuppattaṭṭhānato paṭṭhāya pucchāvissajjanaṃ karissāma.

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

Pucchā – kathaṃ panāvuso rañño māgadhassa ajātasattuno vedehiputtassa majjhimasīlañca mahāsīlañca vibhajitvā desesi.

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

Vissajjanā – ‘‘yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ. Mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ’’ evamādinā bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa majjhimasīlañca mahāsīlañca vitthārato vibhajitvā desesi.

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.

Sādhu [Pg.68] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsane saddhāpabbajito evaṃ ariyena sīlena samannāgato vihareyya.

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.

Pucchā – kathaṃ panāvuso ariyaṃ indriyasaṃvarañca ariyaṃ satisampajaññañca ariyaṃ santosañca bhagavā rañño māgadhassa ajātasattussa vibhajitvā desesi.

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?

Vissajjanā – idha mahārāja bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nanubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati, evamādinā ca.

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.

Idha mahārāja bhikkhu satisampajaññena samannāgato hoti, abhikkante paṭikkante sampajanakārī hoti,

"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."

Ālokite [Pg.69] vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti, evaṃ kho mahārāja bhikkhu satisampajaññena samannāgato hoti.

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.

Kathañca mahārāja bhikkhu santuṭṭho hoti, idha mahārāja bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.

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.

Evamādinā bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa ariyañca indriyesuguttadvārataṃ ariyañca satisampajaññaṃ ariyañca santosaṃ vibhajitvā desesi.

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.

Sādhu [Pg.72] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsane saddhāpabbajito iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena

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.

Samannāgato[Pg.73], imāya ca ariyāya santuṭṭhiyā samannāgato vihareyya.

and endowed with this noble contentment, he dwells.

Pucchā – kathaṃ panāvuso bhagavā rañño māgadhassa ajātasattussa vedehiputtassa nīvaraṇapahānaṃ vibhajitvā desesi.

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

Vissajjanā – so evaṃ ariyena sīlakkhandhena samannāgato, ariyena indriyasaṃvarena samannāgato, ariyena satisampajaññena samannāgato, ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapattaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhuñjitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati…pe… tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo [Pg.74] sukhaṃ vedehi, sukhino cittaṃ samādhiyati. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa nīvaraṇappahānaṃ vibhajitvā vitthārato desesi.

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.

Sādhu [Pg.77] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsane saddhāpabbajito evaṃ pañcanīvaraṇe pajahitvā tehi cittaṃ visodhetvā vihareyya.

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.

Pucchā – kathañcāvuso [Pg.78] bhagavā rañño māgadhassa ajātasattussa vedehiputtassa paṭhamaṃ sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

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?

Vissajjanā – so vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca

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.

Paṇītatarañca[Pg.79]. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa paṭhamaṃ sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Sādhu [Pg.80] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsanasaṅkhāte dhammavinaye pabbajitvā evaṃ paṭhamaṃ jhānaṃ

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.

Upasampajja [Pg.81] vivekajena pītisukhena attano kāyaṃ abhisandeyya parisandeyya paripūreyya.

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

Pucchā – kathañcāvuso [Pg.82] bhagavā dutiyañca tatiyañca catutthañca sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

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?

Vissajjanā – puna ca paraṃ mahārāja bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃjhānaṃ upasampajja viharati evamādinā bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa dutiyañca tatiyañca catutthañca sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Sādhu [Pg.85] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsanasaṅkhāte dhammavinaye saddhāpabbajito evaṃ dutiyajhānañca tatiyajhānañca catutthajhānañca upasampajja tehi jhānasukhehi attano kāyaṃ abhisandetvā parisandetvā paripūretvā vihareyya.

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.

Pucchā – kathañca [Pg.86] panāvuso bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

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?

Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānañjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti, so evaṃ pajānāti ‘‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibandhanti…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Suññāraṃgā [Pg.88] paviṭṭhassa, santacittassa bhikkhuno. Amānusī ratī hoti, sammādhammaṃ vipassato.

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

Sādhu [Pg.89] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsanasaṅkhāte dhammavinaye saddhāpabbajito evaṃ ñāṇadassanaṃ uppādetvā evaṃ ñāṇadassanena samannāgato hutvā vihareyya.

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.

Pucchā – kathañcāvuso [Pg.90] bhagavā aparampi sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

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?

Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānañjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti, so imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ evamādinā bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Sādhu [Pg.92] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsanasaṅkhāte dhammavinaye saddhāpabbajito evaṃ visesena manomayañāṇena samannāgato vihareyya.

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.

Pucchā – bhagavā [Pg.93] āvuso rañño māgadhassa ajātasattussa vedehiputtassa jhānacatukkasaṅkhātañca paṭhama dutiya vijjāsaṅkhātañca sandiṭṭhikaṃ sāmaññaphalaṃ dassetvā, aparaṃ kīdisaṃ saṃndiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

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?

Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānañjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti, so anekavihitaṃ iddhividhaṃ paccanubhoti, ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcāti. Itthaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Acchariyaṃ [Pg.95] āvuso abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā, yatrahi nāma evaṃ svākhāte buddhasāsane pabbajitvā sāvakopi sammāpaṭipanno evaṃ mahiddhikaṃ evaṃ mahānubhāvaṃ iddhividhañāṇampi paccanubhossati.

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.

Pucchā – kathaṃ [Pg.96] panāvuso bhagavā aparampi sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

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?

Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānañjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti, so dibbāya sotadhātuyā visuddhāya atikkanta mānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Acchariyaṃ [Pg.98] āvuso, abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā, yatrahi nāma evaṃ svākhāte buddhasāsane saddhāpabbajito sammāpaṭipanno sāvakopi evaṃ visesaṃ dibbasotañāṇaṃ paṭilabhissati.

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.

Pucchā – kathaṃ panāvuso bhagavā aparampi sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

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?

Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte. Anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite

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

Ānañjappatte [Pg.99] cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti, so parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Acchariyaṃ [Pg.100] āvuso, abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā, yatrahi nāma evaṃ svākhāte buddhasāsane pabbajito sammāpaṭipanno sāvakopi evaṃ visesaṃ cetopariyañāṇaṃ paṭilabhissati.

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.

Pucchā – kathaṃ [Pg.101] panāvuso bhagavā aparampi sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

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?

Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānañjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti, so anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ, ekampijātiṃ dvepi jātiyo…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Acchariyaṃ [Pg.104] āvuso, abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā, yatrahi nāma evaṃ svākhāte buddhasāsane pabbajitvā sāvakopi sammāpaṭipanno evaṃ visesaṃ pubbenivāsañāṇaṃ paṭilabhissati.

Pucchā – kathañca panāvuso bhagavā sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

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?

Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati [Pg.105] abhininnāmeti, so dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammupage satte pajānāti…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Itthaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Acchariyaṃ [Pg.107] āvuso, abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā, yatrahi nāma evaṃ svākhāte buddhasāsane pabbajito sāvakopi sammāpaṭipanno evaṃ visesaṃ dibbacakkhuñāṇaṃ paṭilabhissati.

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.

Pucchā – kathaṃ [Pg.108] panāvuso bhagavā pariyosāne uttaritaraṃ sāmaññaphalaṃ desesi.

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

Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti…pe… idaṃ kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana mahārāja sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthīti. Itthaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa pariyosānaṃ sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi.

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.

Sādhu [Pg.110] sādhu āvuso, sādhu kho āvuso, yaṃ bhikkhu buddhasāsane saddhāpabbajito evaṃ svākhāte dhammavinaye sammāpaṭipanno āsavakkhayañāṇaṃ pāpuṇitvā dukkhassantaṃ karoti.

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.

Pucchā – kathaṃ [Pg.111] panāvuso rājā māgadho ajātasattu vedehiputto imissā desanāya pariyosāne bhagavati ca desanāyañca pasanno pasannākāraṃ akāsi, kīdisañca ānisaṃsaṃ paṭilabhi.

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?

Vissajjanā – evaṃ vutte bhante māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca, abhikkantaṃ bhante, abhikkantaṃ bhante, seyyathāpi bhante nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya…pe… ajjatagge pāṇṇupetaṃ saraṇaṃ gatanti, ayañhi bhante rājā pitumāritakālato paṭṭhāya neva rattiṃ na divā niddaṃ paṭilabhati, satthāraṃ pana upasaṅkamitvā imāya madhurāya ojavantiyā dhammadesanāya sutakālato paṭṭhāya niddaṃ paṭilabhati, tiṇṇaṃ ratanānaṃ mahāsakkāramakāsi, puthujjanikāya saddhāya samannāgato nāma iminā raññā sadiso nāhosi, anāgate pana vijitāvī nāma paccekabuddho hutvā parinibbāyissati. Evaṃ kho bhante rājā māgadho ajātasattu vedehiputto [Pg.112] desanāpariyosāne pasanno pasannākāramakāsi, idisañca bhante mahānisaṃsaṃ paṭilabhi.

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.

Ambaṭṭhasutta

The Ambaṭṭha Sutta

Pucchā – tenāvuso [Pg.115] bhagavā jānatā arahatā passatā sammāsambuddhena ambaṭṭhaṃ ṭāma suttaṃ kattha kaṃ ārabbha bhāsitaṃ.

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?

Vissajjanā – kosalesu bhante janapade icchānaṅgale nāma kosalānaṃ brāhmaṇagāme ambaṭṭhaṃ nāma māṇavaṃ brāhmaṇassa pokkharasātissa antevāsiṃ ārabbha bhāsitaṃ.

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.

Soṇadaṇḍasutta

The Soṇadaṇḍa Sutta

Pucchā – soṇadaṇḍaṃ [Pg.116] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

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

Vissajjanā – aṅgesu bhante janapade campāyaṃ soṇadaṇḍaṃ brāhmaṇaṃ ārabbha bhāsitaṃ.

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

Kūṭadantasutta

The Kūṭadanta Sutta

Pucchā – kūṭadantaṃ [Pg.117] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

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

Vissajjanā – magadhesu bhante khāṇumate nāma brāhmaṇagāme kūṭadanta brāhmaṇaṃ ārabbha bhāsitaṃ.

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

Mahālisutta

The Mahāli Sutta

Pucchā – mahāliṃ [Pg.119] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

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

Vissajjanā – vesāliyaṃ bhante oṭṭhaddhaṃ nāma licchaviṃ ārabbha bhāsitaṃ.

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

Jāliyasutta

The Jāliya Sutta

Pucchā – jāliyaṃ [Pg.121] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

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

Vissajjanā – kosambiyaṃ bhante dve pabbajite ārabbha bhāsitaṃ.

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

Mahāsīhanādasutta

The Great Lion's Roar Sutta

Pucchā – mahāsīhanādaṃ [Pg.122] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

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

Vissajjanā – uruññāyaṃ bhante kaṇṇakathale acelaṃ kassapaṃ ārabbha bhāsitaṃ.

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

Poṭṭhapādasutta

The Poṭṭhapāda Sutta

Pucchā – poṭṭhapādaṃ [Pg.125] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

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

Vissajjanā – sāvatthiyaṃ bhante poṭṭhapādañca paribbājakaṃ cittañca hatthisāriputtaṃ ārabbha bhāsitaṃ.

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

Subhasutta

The Subha Sutta

Pucchā – subhasuttaṃ [Pg.127] panāvuso kattha kaṃ ārabbha kena bhāsitaṃ.

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

Vissajjanā – sāvatthiyaṃ bhante āyasmatā ānandena dhammabhaṇḍāgārikena subhaṃ māṇavaṃ todeyyaputtaṃ ārabbha bhāsitaṃ.

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

Kevaṭṭasutta

The Kevaṭṭa Sutta

Pucchā – kevaṭṭaṃ [Pg.129] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

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

Vissajjanā – nāḷandā yaṃ bhante kevaṭṭaṃ gahapatiputtaṃ ārabbha bhāsitaṃ.

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

Lohiccasutta

The Lohicca Sutta

Pucchā – lohiccasutta [Pg.130] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

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

Vissajjanā – kosalesu bhante janapade sālavatikāyaṃ lohiccaṃ brāhmaṇaṃ ārabbha bhāsitaṃ.

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

Tevijjasutta

The Tevijja Sutta

Pucchā – tevijjasuttaṃ [Pg.132] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

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

Vissajjanā – kosalesu bhante manasākaṭe nāma kosalānaṃ brāhmaṇagāme vāseṭṭhaṃ bhāradvājaṃ māṇavaṃ ārabbha bhāsitaṃ.

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.

Mahāpadānasutta

The Mahāpadāna Sutta

Pucchā – tena [Pg.135] āvuso bhagavatā jānatā passatā arahatā sammāsambuddhena mahāpadānasuttaṃ dīghanikāye mahāvagge porāṇakehi saṅgitikārehi paṭhamaṃ saṅgitaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ, sambahulānaṃ bhante bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ pubbenivāsapaṭisaṃyuttā dhammīkathā udapādi, itipi pubbenivāso itipi pubbenivāsoti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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.

Mahānidānasutta

The Mahānidāna Sutta

Pucchā – mahānidānasuttaṃ [Pg.137] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – kurūsu bhante kammāsadhamme nāma kurūnaṃ nigame āyasmantaṃ ānandaṃ ārabbha bhāsitaṃ, āyasmā bhante ānando bhagavantaṃ upasaṅkamitvā etadavoca ‘‘acchariyaṃ bhante, abbhutaṃ bhante, yāva gambhīrocāyaṃ bhante paṭiccasamuppādo

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,

Gambhīrāvabhāso [Pg.138] ca, atha ca pana me uttānakuttānako viya khāyatī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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

Mahāparinibbānasutta

The Mahāparinibbāna Sutta

Pucchā – mahāparinibbānasuttaṃ [Pg.139] panāvuso bahuanusandhikaṃ, bahudesanā saṅgahaṃ, buddhassa bhagavato parinibbānāsannavasse pavattaaṭṭhuppattidīpakavacanapabandhabhūtaṃ, tasmā taṃ antarābhedavasena vibhajja paricchijja paricchijja pucchissāmi, tatthāvuso bhagavatā paṭhamaṃ

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:

Rājūnaṃ [Pg.140] aparihāniyadhammadesanā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitā.

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

Vissajjanā – rājagahe bhante vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ ārabbha bhāsitā, vassakāro bhante brāhmaṇo magadhamahāmatto bhagavantaṃ upasaṅkamitvā etadavoca ‘‘rājā bho gotama māgadho ajātasattu vedehiputto vajjī abhiyātukāmo so evamāha ahaṃ hime vajjī evaṃ mahiddhike evaṃ mahānubhāve ucchecchāmi vajjī vināsessāmi vajjī anayabyasanaṃ āpādessāmī vajjī’’ti tasmiṃ bhante vatthusmiṃ bhāsitā.

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.

Pucchā – bhikkhūnaṃ [Pg.142] panāvuso aparihāniyadhammadesanā bhagavatā kattha kismiṃ vatthusmiṃ bhāsitā.

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?

Vissajjanā – tasmiṃyeva bhante rājagahe tasmiṃyeva vatthusmiṃ bhāsitā.

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

Jarāsutta

The Jarā Sutta

Pucchā – dhammādāso [Pg.144] āvuso dhammapariyāyo bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsito.

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?

Vissajjanā – nātike bhante giñjakāvasathe āyasmantaṃ ānanda ārabbha bhāsito, āyasmā bhante ānando bhagavantaṃ upasaṅkamitvā nātikiyānaṃ dvādasannaṃ puggalānaṃ gatiabhisamparāyaṃ pucchi, tasmiṃ bhante vatthusmiṃ bhāsito.

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.

Attadīpa dhammadesanā

The Teaching on Being an Island to Oneself

Pucchā – attadīpadhammadesanā [Pg.147] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitā.

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?

Vissajjanā – vesāliyaṃ bhante veḷuvagāmake āyasmantaṃ ānandaṃ ārabbha bhāsitā, āyasmā bhante ānando bhagavato gilānavuṭṭhitassa aciravuṭṭhitassa gelaññā bhagavato gelaññena attano khedapattakāraṇaṃ ārocesi, tasmiṃ bhante vatthusmiṃ bhāsitā.

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.

‘‘Tasmātihānanda [Pg.152] attadīpā viharatha attasaraṇā anaññasaraṇā’’.

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

Pucchā – bhagavatā āvuso purima dutiyadivase pucchitavissajjitakkamena attadīpadhammadesanañca aññāni ca dhammadesanāni kathetvā pariniṭṭhita sabbabuddhakiccena āyusaṅkhāro kattha ossaṭṭho.

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?

Vissajjanā – vesāliyaṃ bhante cāpāle cetiye mārena pāpimatā yācito bhagavā satena sampajānena āyusaṅkhāro ossaṭṭho.

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.

‘‘Parinibbātu [Pg.157] dāni bhante bhagavā, parinibbātu sugato, parinibbāna kālo dāni bhante bhagavato.

“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.”

Apposukko tvaṃ pāpima hoti, na ciraṃ tathāgatassa parinibbānaṃ bhavissati, ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissati.

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

Catumahāpadesa

The Four Great Authorities

Pucchā – catumahāpadesadhammadesanā [Pg.158] panāvuso bhagavatā kattha bhāsitā.

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

Vissajjanā – bhoganagare bhante ānande cetiye bhāsitā.

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

Paripakko [Pg.161] vayo mayhaṃ, parittaṃ mama jīvitaṃ. Pahāya vo gamissāmi, kataṃ me saraṇamattano.

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

Saṃvega

Spiritual Urgency

Pucchā – catusaṃvejanīyakathā [Pg.163] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitā.

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

Vissajjanā – kusinārāyaṃ bhante āyasmantaṃ ānandaṃ ārabbha bhāsitā, āyasmā bhante ānando bhagavantaṃ etadavoca ‘‘pubbe bhante disāsu vassaṃvuṭṭhā bhikkhū āgacchanti tathāgataṃ dassanāya, te mayaṃ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. Bhagavato pana mayaṃ bhante accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitā.

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.

Yehi [Pg.165] keci ānanda cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṃ karissanti, sabbete kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti hu –

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.

Pucchā – kathañcāvuso [Pg.166] bhagavā bhikkhūnaṃ mātugāmesu paṭipajjitabbavattaṃ kathesi.

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

Vissajjanā – adassanaṃ ānandāti ca anālāpo ānandāti ca sati ānanda upaṭṭhabbetabbāti ca evaṃ kho bhante bhagavā mātugāmesu paṭipajjitabbākāraṃ kathesi.

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.

Mahāsudassanasutta

The Discourse on the Great King of Glory

Pucchā – mahāsudassanasuttaṃ [Pg.167] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – tissaṃyeva bhante kusinārāyaṃ āyasmantaṃ ānandaṃ ārabbha bhāsitaṃ, āyasmā bhante ānando bhagavantaṃ etadavoca ‘‘mā bhante bhagavā imasmiṃ khuddakanagarake

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,

Ujjaṅgalanagarake [Pg.168] sākhānagarake parinibbāyi. Santi bhante aññāni mahānagarāni. Seyyathidaṃ, campā, rājagahaṃ, sāvatthī, sāketaṃ, kosambī, bārāṇasī, ettha bhagavā parinibbāyatu, ettha bahū khattiyamahāsālā brāhmaṇa mahāsālā gahapati mahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṃ karissantī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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.

Pucchā – bhagavā [Pg.169] āvuso purimadivase pucchita vissajjitakkamena mahāsudassana suttantaṃ desetvā subhaddaṃnāma paribbājakaṃ buddhaveneyyesu pacchimasāvakabhūtaṃ kathaṃ vinesi.

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?

Vissajjanā – yasmiṃ kho subhadda dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati, dutiyopi tattha samaṇo na upalabbhati, tatiyopi tattha samaṇo na upalabbhati, catutthopi tattha samaṇo na upalabbhati (peyyāla). Ime ca subhadda bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assa, evaṃ kho bhante bhagavā subhaddaṃ paribbājakaṃ buddhaveneyyesu pacchimaṃ sakkhisāvakaṃ vinesi.

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.

Parinibbānasutta

The Discourse on the Final Nibbāna

Pucchā – pacchime [Pg.174] panāvuso kāle bhagavā āyasmato ānandassa kīdisaṃ vacanaṃ kathetvā, kathañca bhikkhū pavāretvā, kīdisañca bhikkhūnaṃ vacanaṃ āmantetvā, kathañca anupādisesāya nibbānadhātuyā parinibbāyi.

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?

Vissajjanā – bhagavā bhante pacchime kāle āyasmato ānandassa siyā kho panānanda tumhākaṃ evamassa atītasatthukaṃ pāvacanaṃ natthi no satthāti evamādikaṃ vacanaṃ kathetvā, siyā kho pana bhikkhave ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vāti evamādinā bhikkhū pavāretvā, handadāni bhikkhave āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethāti pacchimañca ovādavacanaṃ bhikkhūnaṃ āmantetvā, nava anupubbasamāpattiyo anulomaṃ paṭilomaṃ samāpajjitvā, catutthajjhānā vuṭṭhahitvā samanantarā anupādisesāya nibbānadhātuyā parinibbāyi.

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.

Nāvuso [Pg.178] ānanda bhagavā parinibbuto, saññāvedayita nirodhaṃ samāpanno.

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

Janavasabhasutta

The Discourse on Janavasabha

Pucchā – mahāsudassanasuttaṃ [Pg.179] panāvuso purimadivase pucchitañca vissajjitañca, janavasabhasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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?

Vissajjanā – nātike bhante giñjakāvasathe āyasmantaṃ ānandaṃ ārabbha bhāsitaṃ, āyasmā bhante ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṃ kathesi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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.

Mahāgovindasutta

The Discourse on the Great Govinda

Pucchā – mahāgovindasuttaṃ [Pg.182] panāvuso bhagavatā kattha bhāsitaṃ.

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

Vissajjanā – rājagahe bhante bhāsitaṃ.

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

Mahāsamayasutta

The Discourse on the Great Assembly

Pucchā – mahāsamayasuttaṃ [Pg.183] panāvuso bhagavatā kattha bhāsitaṃ.

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

Vissajjanā – sakkesu bhante kapilavatthusmiṃ bhāsitaṃ.

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

Sakkapañhasutta

The Discourse on Sakka’s Questions

Pucchā – sakkapañhasuttaṃ [Pg.184] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – magadhesu bhante pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ sakkaṃ devānamindaṃ ārabbha bhāsitaṃ, sakko bhante devānamindo bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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.

Mahāsatipaṭṭhānasutta

The Great Discourse on the Foundations of Mindfulness

Pucchā – mahāsatipaṭṭhānasuttaṃ [Pg.186] panāvuso bhagavatā kattha bhāsitaṃ.

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

Vissajjanā – kurūsu bhante kammāsadhamme nāma kurūnaṃ nigame bhāsitaṃ.

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

Pāyāsisutta

The Discourse to Pāyāsi

Pucchā – pāyāsi [Pg.188] suttaṃ panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

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

Vissajjanā – kosalesu bhante setabyānāma kosalānaṃ nagaraṃ uttarena setabyaṃ siṃsapāvane āyasmatā kumārakassapena pāyāsiṃ rājaññaṃ ārabbha bhāsitaṃ, pāyāsissa bhante rājaññassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti, itipi natthi paroloko natthi sattā opapātikā natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipākoti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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.

Pucchā – tatthāvuso [Pg.189] pāyāsissa rājaññassa diṭṭhipakāsanāca āyasmato kumārakassapattherassa diṭṭhiviniveṭṭhanakathā ca anekavāraṃ āgatā, tatthāvuso paṭhamaṃ pāyāsi rājañño attano diṭṭhiṃ kathaṃ pakāsesi, kathañcāyasmā kumārakassapo taṃ micchādiṭṭhiṃ viniveṭhesi.

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?

Vissajjanā – pāyāsi bhante rājañño āyasmantaṃ kumārakassapaṃ upasaṅkamitvā etadavoca ‘‘ahañhi bho kassapa evaṃ vādī evaṃ diṭṭhī itipi natthi paroloko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ki, evaṃ kho bhante pāyāsirājañño attano micchādiṭṭhiṃ āyasmato kumārakassapassa santike pakāsesi. Āyasmā ca kumārakassapo sakkhikāraṇaṃ candimasūriyaupamaṃ dassetvā pāyāsissa rājaññassa taṃ pāpakaṃ diṭṭhigataṃ viniveṭhesi.

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.

Sādhu [Pg.191] sādhu āvuso, sādhu kho āvuso āyasmā kumārakassapo pāyāsissa rājaññassa micchādiṭṭhikassa saddhammavimukhibhūtassa paccakkhato paralokaṃ dassetvā taṃ micchādiṭṭhiṃ viniveṭhesi.

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.

Pucchā – atha panāvuso pāyāsirājañño dutiyampi kīdisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo taṃ micchāvādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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?

Vissajjanā – dutiye pana bhante pāyāsirājañño attano mittāmacce ñātisālohite duccaritasamaṅgino kālaṃkate sādhakapariyāyaṃ dassetvā attano micchāvādaṃ patiṭṭhāpesi[Pg.192], āyasmā ca kumārakassapo coraupamāya taṃ micchāvādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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.

Sādhu [Pg.195] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo uppannaṃ parappavādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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.

Pucchā – atha panāvuso pāyāsirājañño tatiyampi kīdisaṃ sādhaka pariyāyaṃ dassetvā attanovādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo taṃ micchāvādaṃ sahadhammena suniggaha niggahetvā dhammavādaṃ patiṭṭhāpesi.

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?

Vissajjanā – tatiyampana [Pg.196] bhante pāyāsirājañño attano mittāmacce ñātisālohite sucaritasamaṅgino kālaṃkate dassetvā attano micchāvādaṃ patiṭṭhāpesi, āyasmā ca kumārakassapo gūthakūpe patapurisopamāya taṃ micchāvādaṃ sahadhammena suniggahitaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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.

Sādhu [Pg.199] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo uppannaṃ parappavādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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.

Pucchā – āyasmatā āvuso kumārakassapena purimadivase pucchitavissajjitakkamena gūthakūpapurisaupamāya micchāvādaṃ paṭikkhipitvā dhammavāde patiṭṭhāpiyamāne piyāsirājañño

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—

Catutthaṃ [Pg.200] vā pañcamaṃ vā kīdisaṃ sādhakapariyāyaṃ dassetvā attanovādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo sahadhammena taṃ micchāvādaṃ paṭikkhipitvā dhammavādaṃ patiṭṭhāpesi.

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?

Vissajjanā – pāyāsi bhante rājañño āyasmatā kumārakassapena gūthakūpe nimuggapuriso pamāya micchāvādaṃ suniggahitaṃ niggahetvā dhammavāde patiṭṭhāpite catutthaṃ vā pañcamaṃ vā attano mittāmacce ñātisālohite samādinna pañcasīle sādhakapariyāyaṃ dassetvā attano micchāvādaṃ patiṭṭhāpesi. Āyasmā ca kumārakassapo tāvatiṃsadevopamāya ca jaccandhopamāya cāti dvīhi upamāhi taṃ pāpakaṃ diṭṭhigataṃ sahadhammena suniggahitaṃ niggahetvā, dhammavādaṃ patiṭṭhāpesi.

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.

Sādhu [Pg.204] sādhu āvuso, sādhu kho āvuso yaṃ kumārakassapo pāyāsissa rājaññassa dve upamāyo dassetvā uppannaṃ pāpakaṃ micchāvādaṃ sahadhammena saniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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.

Pucchā – atha panāvuso pāyāsirājañño chaṭṭhaṃpi kīdisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo sahadhammena taṃ micchāvādaṃ suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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?

Vissajjanā – chaṭṭhaṃ pana bhante pāyāsirājañño sīlavante samaṇabrāhmaṇe kalyāṇadhamme jīvitukāme amaritukāme

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,

Sukhakāme [Pg.205] dukkhapaṭikūle sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, āyasmāca kumārakassapo gabbhinī upamāya taṃ micchāvādaṃ sahadhammena suniggahitaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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.

Sādhu [Pg.208] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo gabbhinīupamaṃ dassetvā taṃ micchāvādaṃ paṭikkhipitvā dhammavādaṃ patiṭṭhāpesi.

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.

Pucchā – atha panāvuso pāyāsirājañño sattamaṃpi kīdisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo taṃ micchāvādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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?

Vissajjanā – sattamaṃ pana bhante pāyāsirājañño kubbhiyaṃ pakkhipitvā māritapurisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, āyasmāca kumārakassapo supinakūpamāya taṃ micchāvādaṃ sahadhammena suniggahitaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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.

Sādhu [Pg.210] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo supinakūpamaṃ dassetvā uppannaṃ micchāvādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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.

Pucchā – atha [Pg.211] panāvuso pāyāsirājañño aṭṭhamampi navamampi kathetabbaṃ kathetvā dasamaṃ kīdisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo sahadhammena taṃ micchāvādaṃ paṭinissajjāpesi.

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?

Vissajjanā – aṭṭhamampi bhante navamampi pāyāsirājañño yaṃ vā taṃ vā pariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, dasamaṃ pana bhante pāyāsirājañño chaviādīni chinditvā māritapurisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, āyasmā ca kumārakassapo aggikajaṭilopamāya taṃ micchāvādaṃ sahadhammena suniggahitaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi.

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.

Paṭinissajjetaṃ [Pg.213] rājañña pāpakaṃ diṭṭhigataṃ. Paṭinissajjetaṃ rājañña pāpakaṃ diṭṭhigataṃ.

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

Sādhu [Pg.214] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo opāyikaṃ upamaṃ dassetvā taṃ pāpikaṃ micchādiṭṭhiṃ paṭinissajjāpesi, yaṃ tassa bhaveyya dīgharattaṃ hitāya sukhāya.

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.

Pucchā – āyasmatā āvuso kumārakassapena purimadivase pucchitavissajjitākārena pāyāsissa rājaññassa aggikajaṭilopamaṃ dassetvā tasmiṃ pāpake diṭṭhigate paṭinissajjāpite so tāva therassa vacanaṃ anādiyitvā kīdisañca paccanīkakathaṃ kathesi, kathañca thero karuṇāsītalahadayo hutvā aparampi upamaṃ dassetvā taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpesi.

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?

Vissajjanā – pāyāsi bhante rājañño āyasmatā kumārakassapena aggikajaṭilopamaṃ dassetvā taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpite kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjitunti evamādikaṃ paccanīkakathaṃ kathesi, thero ca bhante kumārakassapo dve satthavāhopamaṃ dassetvā taṃ pāpakaṃ micchāvādaṃ paṭinissajjāpesi.

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.

Sādhu [Pg.218] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo pāyāsissa rājaññassa dve satthavāhopamampi dassetvā taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpesi, tañhi tassa ca tadanuyāyīnañca bhaveyya dīgharattaṃ hitāya sukhāya.

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.

Pucchā – evaṃ [Pg.219] panāvuso āyasmatā kumārakassapena yathā vuttāhi bahūhi upamāhi ca aparāhi gūthabhārikaakkhadhuttakopamāhi ca tasmiṃ pāpake diṭṭhigate vissajjāpite so tāva therassa vacanaṃ anādiyitvāva pacchimapaṭikkhepavasena kīdisaṃ paccanīkakathaṃ kathesi, kathañca thero karuṇāsītalahadayo hutvā pacchimampi upamaṃ dassetvā taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpesi.

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?

Vissajjanā – pāyāsi bhante rājañño evaṃ therena nānāupamāhi tasmiṃ pāpake diṭṭhigate paṭinissajjāpitepi purimanayeneva therassa paccanīkakathaṃ kathesi, theropi ca bhante pacchimaṃ sāṇabhārikūpamaṃ dassetvā karuṇāsītalahadayo taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpesi.

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.

Sādhu [Pg.224] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo pāyāsissa rājaññassa sāṇabhārikopamampi dassetvā taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpesi, tañhi tassa ca tadanuyāyīnañca bhaveyya dīgharattaṃ hitāya sukhāya.

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.

Pucchā – imāya [Pg.225] panāvuso pacchimikāya sāṇabhārikopamāya dassitāya pāyāsirājañño therassa dhammadesanānubhāvena imasmiṃ dhammavinaye pasanno hutvā kīdisaṃ pasannākāramakāsi, kathañca āyasmantaṃ kumārakassapaṃ anusāsaniṃ yāci, kathañcāyasmā kumārakassapo anusāsi.

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?

Vissajjanā – imāya ca pana bhante upamāya dassitāya pāyāsi rājañño ‘‘purimeneva ahaṃ opammena bhoto kassapassa attamano abhiraddho evamādinā bhante pāyāsirājañño imasmiṃ dhammavinaye āyasmato kumārakassapassa dhammadesanāya pasanno pasannākāramakāsi. Icchāmi cāhaṃ bho kassapa mahāyaññaṃ yajituṃ, anusāsatu maṃ bhavaṃ kassapo yaṃ mamassa dīgharattaṃ hitāya sukhāyāti pāyāsi rājañño āyasmantaṃ kumārakassapaṃ anusāsaniṃ yāci, āyasmā ca bhante kumārakassapo dukkhette dubbhūme pavuttabījopamāya dussīlesu dinnadānassa na mahapphalabhāvaṃ dassetvā sukhette subhūme pavuttabījopamāya sīlavantesu dinnadānassa mahapphalabhāvaṃ dassetvā pāyāsiṃ rājaññamanusāsi.

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.

Pucchā – kathañcāvuso [Pg.228] pāyāsirājañño dānaṃ adāsi, kathañcassa samparāyo ahosi.

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

Vissajjanā – pāyāsi bhante rājañño asakkaccaṃ dānamadāsi, asahatthā dānamadāsi, acittīkataṃ dānamadāsi, apaviddhaṃ dānamadāsi, so asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassabhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajji suññaṃ serīsakaṃ vimānaṃ.

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.

Pucchā – tenāvuso [Pg.231] bhagavatā jānatā passatā arahatā sammāsambuddhena pāthiyavagge paṭhamaṃ pāthiyasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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?

Vissajjanā – mallesu bhante anupiye nāma mallānaṃ nigame bhaggavagottaṃ paribbājakaṃ ārabbha bhāsitaṃ, bhaggavagotto bhante paribbājako bhagavantaṃ etadavoca ‘‘purimāni bhante divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami, upasaṅkamitvā maṃ etadavoca ‘‘paccakkhāto dāni mayā bhaggava bhagavā, na dānāhaṃ bhagavantaṃ uddissa viharāmī’ti, kacce taṃ bhante tatheva, yathā sunakkhatto, licchaviputto avacā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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.

Udumbarikasutta

The Udumbarika Sutta

Pucchā – udumbarikasuttaṃ [Pg.232] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – rājagahe bhante nigrodhaṃ paribbājakaṃ ārabbha bhāsitaṃ, nigrodho bhante paribbājako bhagavato parammukhā bhagavantaṃyeva ārabbha anekavihitaṃ abhūtakathaṃ kathesi, tasmiṃ vatthusmiṃ bhāsitaṃ.

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.

Cakkavattisutta

The Cakkavatti Sutta

Pucchā – cakkavattisuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – magadhesu bhante mātulāyaṃ sambahule bhikkhū ārabbha attajjhāsayena suttanikkhepena bhagavatā bhāsitaṃ.

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.

Aggaññasutta

The Aggañña Sutta

Pucchā – aggaññasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – sāvatthiyaṃ bhante pubbārāme migāramātupāsāde vāseṭṭhaṃ pabbajitaṃ ārabbha bhāsitaṃ, brāhmaṇā bhante vāseṭṭha bhāradvāje pabbajite akkosanti paribhāsanti attarūpāya

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,

Paribhāsāya [Pg.233] paripuṇṇāya no aparipuṇṇāya, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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

Pucchā – sampasādanīya suttaṃ panāvuso kattha kena bhāsitaṃ.

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

Vissajjanā – nāḷandāyaṃ bhante pāvārikambavane āyasmatā sāriputtena bhāsitaṃ.

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

Pāsādikasutta

The Pāsādika Sutta

Pucchā – pāsādikasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – sakkesu bhante vedhaññānāma sakyānaṃ ambavane pāsāde cundaṃ samaṇuddesaṃ ārabbha bhāsitaṃ, cundo bhante samaṇuddeso pāvāyaṃ nigaṇṭhassa nāṭaputtassa kālaṃ kiriyāya bhinnānaṃ nigaṇṭhānaṃ dvedhikajātānaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ aññamaññaṃ mukhasattīhi vitujjanakāraṇaṃ āyasmato ānandassa ārocesi, āyasmā ca bhante ānando bhagavato etamatthaṃ ārocesi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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.

Lakkhaṇasutta

The Lakkhaṇa Sutta

Pucchā – lakkhaṇasuttaṃ [Pg.234] panāvuso bhagavatā kattha bhāsitaṃ.

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

Vissajjanā – sāvatthiyaṃ bhante jetavanamahāvihāre bhāsitaṃ.

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

Siṅgālasutta

The Siṅgāla Sutta

Pucchā – siṅgālasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – rājagahe bhante siṅgālaṃ gahapatiputtaṃ ārabbha bhāsitaṃ, siṅgālo bhante gahapatiputto kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassati puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disaṃ, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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.

Āṭānāṭiyasutta

The Āṭānāṭiya Sutta

Pucchā – āṭānāṭiyasuttaṃ [Pg.235] panāvuso bhagavatā kattha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – rājagahe [Pg.236] bhante gijjhakūṭe pabbate bhāsitaṃ, bhagavati bhante rājagahe viharati cattāro mahārājāno catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā kevalakappaṃ gijjhakūṭapabbataṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, ekamantaṃ nisinno kho bhante vessavaṇo mahārājā āṭānāṭiyaṃ rakkhaṃ bhagavato ārocesi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ phāsuvihārāya, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

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.

Saṅgītisutta

The Saṅgīti Sutta

Pucchā – saṅgīti [Pg.237] suttaṃ panāvuso kattha kena bhāsitaṃ.

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

Vissajjanā – pāvāyaṃ bhante āyasmatā sāriputtena bhāsitaṃ.

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

Dasuttarasutta

The Dasuttara Sutta

Pucchā – dasuttarasuttaṃ panāvuso kattha kena bhāsitaṃ.

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

Vissajjanā – dasuttarasuttaṃ bhante campāyaṃ gaggarāya pokkharaṇiyā tīre āyasmatā sāriputtena bhāsitaṃ.

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

Pucchā – ke [Pg.238] āvuso sikkhanti.

Question: Who, friends, are training?

Vissajjanā – sekkhā ca bhante puthujjanakalyāṇakā ca sikkhanti.

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

Pucchā – ke āvuso sikkhitasikkhā.

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

Vissajjanā – arahanto bhante sikkhitasikkhā.

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

Pucchā – kassa [Pg.239] āvuso vacanaṃ.

Question: Whose word is this, friend?

Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa.

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

Pucchā – kenāvuso ābhataṃ.

Question: By whom, friend, was this brought?

Vissajjanā – paramparāya bhante ābhataṃ.

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

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母

English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi
1 Namo tassa bhagavato arahato sammāsambuddhassa Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Suttantapiṭake In the Sutta Piṭaka Dīghanikāye The Dīgha Nikāya, the Collection of Long Discourses Sīlakkhandhavaggasutta The Sīlakkhandhavagga, the Section on the Aggregates of Morality Saṃgāyanassa pucchā vissajjanā Questions and Answers on the Recitation Pucchā – paṭhamamahādhammasaṃgītikāle [Pg.1] āvuso dhammasaṃgāhakā mahākassapādayo mahātheravarā paṭhamaṃ vinayaṃ saṃgāyitvā tadanantaraṃ kaṃ nāma pāvacanaṃ saṃgāyiṃsu. 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? Vissajjanā – paṭhamamahādhammasaṃgītiyaṃ bhante dhammasaṃgāhakā mahākassapādayo mahātheravarā paṭhamaṃ vinayaṃ saṃgāyitvā tadanantaraṃ dhammaṃ saṃgāyiṃsu. 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. Pucchā – dhammo [Pg.2] nāma āvuso suttantābhidhammavasena duvidho, tattha kataraṃ dhammaṃ paṭhamaṃ saṃgāyiṃsu. Question: Friend, the Dhamma is twofold by way of Suttanta and Abhidhamma. Which Dhamma did they recite first? Vissajjanā – dvīsu bhante dhammesu suttantābhidhammapiṭakesu paṭhamaṃ suttantaṃ piṭakaṃ dhammaṃ saṃgāyiṃsu. Answer: Venerable sir, among the two Dhammas, the Suttanta and Abhidhamma Piṭakas, they first recited the Suttanta Piṭaka. Pucchā – suttantapiṭake [Pg.3]pi āvuso dīghamajjhimasaṃyuttaaṅguttarakhuddakanikāyavasena pañca nikāyā, tesu paṭhamaṃ kataraṃ nikāyaṃ saṃgāyiṃsu. 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? Vissajjanā – pañcasu bhante nikāyesu paṭhamaṃ dīghanikāyaṃ saṃgāyiṃsu. Answer: Venerable sir, among the five Nikāyas, they first recited the Dīgha Nikāya. Pucchā – dīghanikāyepi āvuso tayo vaggā catuttiṃsā ca suttāni, tesu kataraṃ vaggaṃ katarañca suttaṃ paṭhamaṃ saṃgāyiṃsu. 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? Vissajjanā – dīghanikāyepi bhante tīsu vaggesu paṭhamaṃ sīlakkhandhavaggaṃ, catuttiṃsatiyā ca suttesu paṭhamaṃ brahmajālasuttaṃ saṃgāyiṃsu. 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. Brahmajālasutta The Brahmajāla Sutta Pucchā – sādhu [Pg.4] sādhu āvuso mayampi dāni tatoyeva paṭṭhāya saṃgāyituṃ pubbakiccāni samārabhāma…, tenāvuso bhagavatā jānatā passatā arahatā sammāsambuddhena brahmajālasuttaṃ kattha bhāsitaṃ. 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? Vissajjanā – antarā ca bhante rājagahaṃ antarā ca nāḷandaṃ ambalaṭṭhikāyaṃ rājāgārake bhāsitaṃ. Answer: Venerable sir, it was spoken at the royal rest house in Ambalaṭṭhikā, between Rājagaha and Nāḷandā. Pucchā – kaṃ [Pg.5] āvuso ārabbha bhāsitaṃ. Question: Friend, concerning whom was this spoken? Vissajjanā – suppiyañca bhante paribbājakaṃ brahmadattañca māṇavaṃ ārabbha bhāsitaṃ. Answer: Venerable sir, it was spoken concerning the wanderer Suppiya and the brahmin student Brahmadatta. Pucchā – kismiṃ āvuso vatthusmiṃ bhāsitaṃ. Question: Friend, on what subject matter was it spoken? Vissajjanā – vaṇṇāvaṇṇe bhante, suppiyo hi bhante anekapariyāyena buddhassa avaṇṇaṃ bhāsati dhammassa avaṇṇaṃ bhāsati saṅghassa avaṇṇaṃ bhāsati, suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati dhammassa vaṇṇaṃ bhāsati saṅghassa vaṇṇaṃ bhāsati, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. 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. Anusandhe Connections Pucchā – kati [Pg.7] āvuso tattha anusandhayo. Question: Friend, how many connections are there in that? Vissajjanā – tayo bhante tattha anusandhayo, eko avaṇṇānusandhi, dve vaṇṇānusandhiyo. Answer: Venerable sir, there are three connections there: one is a connection of dispraise, and two are connections of praise. Paṭhama anusandhe First Connection Pucchā – tatthāvuso paṭhame anusandhimhi kathaṃ bhagavatā bhāsitaṃ, taṃ saṃkhepato kathehi. Question: Friend, how was it spoken by the Blessed One in the first connection? Explain that briefly. Vissajjanā – paṭhame bhante anusandhimhi avaṇṇe manopadosaṃ nivāretvā, tattha ca ādīnavaṃ dassetvā, tattha paṭipajjitabbākāro bhagavatā bhāsito. 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. Mamaṃ [Pg.8] vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto appaccayo na cetaso anabhiraddhi karaṇīyā… “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…” Dutiya anusandhe Second Connection Pucchā – sādhu [Pg.9] sādhu āvuso, sādhu kho bhagavā attanā paramukkaṃ sāgatakhantīguṇasamannāgato attano sāvakabhūte amhepi tattha samādāpesi, attanā ca lokadhammesu aniñjanasabhāvo amhākampi tathattāya ovādamadāsi, dutiyepanāvuso anusandhimhi kathaṃ bhagavatā bhāsitaṃ, tampi saṃkhepato pakāsehi. 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. Vissajjanā – dutiye pana bhante anusandhimhi vaṇṇe cetaso uppilāvitattaṃ nisedhetvā, tattha ca ādīnavaṃ dassetvā, tattha ca paṭipajjanākāraṃ dassetvā, puthujjanassa vaṇṇabhūmibhūtāni tīṇi sīlāni vitthārato bhagavatā bhāsitāni. 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. Mamaṃ [Pg.10] vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso abhiraddhi karaṇīyā – 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. Tatiya anusandhe The Third Connection Pucchā – sādhu [Pg.11] sādhu āvuso, sādhu kho bhagavā attanā paramukkaṃsagatasuparisuddhasīlasamannāgato, taṃ attano suparisuddhasīlaṃ dassetvā parepi tattha niyojesi, tatiye panāvuso anusandhimhi kathaṃ bhagavatā bhāsitaṃ, taṃ saṃkhepato pakāsehi. 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. Vissajjanā – tatiye pana bhante anusandhimhi dvāsaṭṭhi diṭṭhiyo sabbaññuta ñāṇena vitthārato vibhajitvā, tāsañca cha phassāyatanapadaṭṭhānabhāvaṃ vibhāvetvā, micchādiṭṭhigatikādhiṭṭhā nañca vaṭṭaṃ kathetvā, yuttayogabhikkhuadhiṭṭhānañca vivaṭṭaṃ kathetvā, micchādiṭṭhigatikassa desanājālato avimuttabhāvaṃ [Pg.12] desanājālato vimuttassa natthikabhāvañca vibhāvetvā, attano ca katthaci apariyāpannabhāvaṃ dassetvā, upādisesanibbānadhātuṃ pāpetvā desanā bhagavatā niṭṭhāpitā. 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. Ucchinnabhāvanettiko [Pg.13] bhikkhave tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā, kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā. 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. Suttanidesanā Exposition of the Sutta Pucchā – sādhu [Pg.14] sādhu āvuso, sādhu kho bhagavā attanā dvāsaṭṭhi diṭṭhiyo ca cha phassāyatanāni ca dvādasa paṭiccasamuppādaṅgāni ca sabbaso parijānitvā tesaṃ parijānanatthāya paresampi tathattāya dhammaṃ pakāseti, suttañca nāma āvuso catunnaṃ suttanikkhepānaṃ aññataravaseneva nikkhittaṃ, tasmā tesu idaṃ suttaṃ katarena suttanikkhepena bhagavatā nikkhittaṃ. 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? Vissajjanā – catūsu bhante suttanikkhepesu aṭṭhuppattinikkhepana idaṃ suttaṃ nikkhittaṃ. Reply: Venerable sir, among the four sutta classifications, this sutta is classified by way of the occasion of its arising. Pucchā – kassa [Pg.15] āvuso vacanaṃ. Question: Whose word is this, friend? Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa. Reply: Venerable sir, it is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. Pucchā – kenāvuso [Pg.16] ābhataṃ. Question: By whom, friend, was it brought? Vissajjanā – paramparāya bhante ābhataṃ. Reply: Venerable sir, it was brought down by tradition. Pucchā – atthi nu kho āvuso ettha koci viraddhadosā, yena pacchimā janā micchāatthaṃ gaṇheyyuṃ. Question: Is there, friend, any fault of error here, whereby later generations might grasp a wrong meaning? Vissajjanā – natthi bhante. Reply: There is not, venerable sir. Sāmaññaphalasutta The Sutta on the Fruits of the Ascetic Life Pucchā – tenāvuso [Pg.17] bhagavatā…pe… sammāsambuddhena sāmaññaphalasuttaṃ kattha bhāsitaṃ. Question: Then, friend, where was the Sutta on the Fruits of the Ascetic Life spoken by the Blessed One… the Perfectly Enlightened One? Vissajjanā – rājagahe bhante jīvakassa komārabhaccassa ambavane bhāsitaṃ. Reply: Venerable sir, it was spoken at Rājagaha in Jīvaka Komārabhacca’s mango grove. Pucchā – kenāvuso saddhiṃ bhagavatā bhāsitaṃ. Question: With whom, friend, was it spoken by the Blessed One? Vissajjanā – raññā bhante māgadhena ajātasattunā vedehiputtena saddhiṃ bhāsitaṃ. Reply: Venerable sir, it was spoken with the King of Magadha, Ajātasattu, son of the Videhan queen. Pucchā – taṃ [Pg.18] panāvuso suttaṃ catunnaṃ suttanikkhepānaṃ katarena suttanikkhepena bhagavatā nikkhittaṃ. Question: Now, friend, by which of the four sutta classifications was that sutta classified by the Blessed One? Vissajjanā – catunnaṃ bhante suttanikkhepānaṃ pucchāvasikena suttanikkhepena nikkhitaṃ bhagavatā. Reply: Venerable sir, of the four sutta classifications, it was classified by the Blessed One under the question-based classification. Ajātasattu Ajātasattu Pucchā – sā panāvuso pucchā kenākārena samuppannā. Question: But how, friend, did that question arise? Vissajjanā – rājā bhante māgadho ajāsattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā yena bhagavā tenupasaṃkami, upasaṃkamitvā bhagavantaṃ diṭṭheva dhamme saṃdiṭṭhikaṃ sāmaññaphalaṃ pucchi, evaṃ kho sā bhante pucchā uppannā. 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. Rammaṇīyā [Pg.19] vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti…. 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!… Kaṃ nukhvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma…. What ascetic or brahmin should we attend upon today…? Yaṃ [Pg.20] no payirupasato cittaṃ pasīdeyya…. …attending upon whom our minds might become serene? Charājīvaka Jīvaka Tvaṃ pana samma jīvaka kiṃ tuṇhīsi – But you, friend Jīvaka, why are you silent? Ayaṃ [Pg.21] deva amhākaṃ bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati. Your Majesty, this Blessed One, the Arahant, the Perfectly Enlightened One, is dwelling in our mango grove. Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato ‘‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaropurisadammasārathi satthādevamanussānaṃ buddho bhagavā’’ti. 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.” Taṃ devo bhagavantaṃ payirupāsatu, appevanāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyya. May Your Majesty attend upon the Blessed One; perhaps by attending upon the Blessed One, Your Majesty's mind may become serene. Tena hi samma jīvaka hatthiyānāni kappāpehi. Very well, friend Jīvaka, have the elephant mounts prepared. Kappitāni [Pg.22] kho te deva hatthiyānāni, yassa dāni kālaṃ maññasi. The elephant mounts have been prepared, Your Majesty. Now is the time for what you deem fit. Ajātasattu Ajātasattu Kicci maṃ samma jīvaka na vañcesi, kacci maṃ samma jīvaka na palambhesi…. Surely you are not deceiving me, friend Jīvaka? Surely you are not tricking me, friend Jīvaka?… Mā bhāyi mahārāja, mā bhāyi mahārāja…. Do not be afraid, great king, do not be afraid, great king…. Na taṃ deva vañcemi, na taṃ deva palambhāmi…. I am not deceiving you, Your Majesty, I am not tricking you…. Ajātasatta Ajātasatta Eso [Pg.23] mahārāja bhagavā, eso mahārāja bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassa…. 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…. Iminā me upasamena udayabhaddo kumāro samannāgato hotu… May Prince Udayabhadda be endowed with such serenity as this… Agamā [Pg.24] kho tvaṃ mahārāja yathā pemaṃ. You have come, great king, as befits your affection. Puccheyyāmahaṃ bhante bhagavantaṃ kiñcideva desaṃ sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāya. 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. Puccha mahārāja yadākaṅkhasi. Ask, great king, whatever you wish. Yathā [Pg.25] nu kho imāni bhante puthusippāyatanāni, seyyathidaṃ, hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā (peyyāla) gaṇakā muddikā, aññānipi evaṃ gatikāni puthusippāyatanāni, te tena sippena sandiṭṭhikaṃ sippaphalaṃ jīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti, pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ, sakkā nu kho bhante evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ. 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? Pucchā – tadā [Pg.26] āvuso kathaṃ bhagavatā rājā ajātasattu vedehi putto paṭipucchito kathañca tena bhagavato ārocitaṃ. Question: Then, friend, how was King Ajātasattu Vedehiputta questioned by the Blessed One, and how did he report to the Blessed One? Vissajjanā – ‘‘abhijānāsi no tvaṃ mahārāja imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitāti, abhijānāmahaṃ bhante aññe samaṇabrāhmaṇe pucchitāti, yathākathaṃ pana te mahārāja byākariṃsu, sace te agaru, bhāsassūti na kho me bhante garu, yatthassa bhagavā nisinno bhavantarūpo vāti, tenehi mahārāja bhāsassū’’ti, evaṃ kho bhante tadā bhagavatā rājā māgadho ajātasattu vedehi putto paṭipucchito, evaṃ kho bhante tena tadā bhagavato ārocitaṃ. 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. Pūraṇakassapa ayūvāda Pūraṇa Kassapa's Doctrine of Non-Action Pucchā – kathañcāvuso [Pg.28] pūraṇakassapassa santike pucchāvissajjanā ahosi. Question: And how, friend, did the question and answer occur in the presence of Pūraṇa Kassapa? Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena pūraṇo kassapo tenupasaṅkami, upasaṅkamitvā pūraṇaṃ kassapaṃ sandiṭṭhikaṃ sāmaññaphalaṃ pucchi, atha kho bhante pūraṇo kassapo karoto kho mahārāja kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato (peyyāla) karoto na karīyati pāpaṃ tyādinā rañño māgadhassa ajātasattussa vedehiputtassa saṃdiṭṭhi kaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi, evaṃ kho bhante pūraṇassa kassapassa santike pucchāvissajjanā ahosi. 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. Pūraṇakassapavāda The Doctrine of Pūraṇa Kassapa Nissiriko [Pg.30] vata āvuso pūraṇassa kassapassa vādo anatthasaṃhito jigucchanīyo ativiya bhayānako, ye tassa vacanaṃ sotabbaṃ saddhātabbaṃ maññeyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya, ettakeneva ajja mayaṃ pucchāvissajjanaṃ thapessāma. 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. Makkhaligosāla ayūvāda Makkhali Gosāla's Doctrine of Non-Causality Pucchā – purimadivase āvuso mayā sāmaññaphalasuttassa nidānapariyāpannāni pucchitabbaṭṭhānāni kānici kānici pucchitāni, tayā ca suṭṭhu vissajjitāni, ajja pana yathānuppattamakkhaligosāya vādato paṭṭhāya pucchissāmi, makkhali pana āvuso 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: Gosālo [Pg.31] raññā māgadhena ajātasattunā vedehiputtena sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi. How did Makkhali Gosāla answer when the Magadhan king Ajātasattu Vedehiputta asked him about the visible fruit of the ascetic life? Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena makkhaligosālo tenupasaṃkami, upasaṃkamitvā makkhaliṃ gosālaṃ sandiṭṭhikaṃ sāmaññaphalaṃ pucchi, atha kho bhante makkhaligosālo rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca ‘‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṃkilissanti. Natthi mahārāja hetu natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti, (peyyāla) cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti, tattha natthi ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi. Doṇamite sukhadukkhe, pariyantakate saṃsāre natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttapuṭṭhe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti, itthaṃ kho bhante rañño māgadhassa ajātasattussa vedehiputtassa makkhaligosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. 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. Makkhaligosālavāda The Doctrine of Makkhali Gosāla Ayampi [Pg.33] āvuso vādo nissirikoyeva anatthasaṃhito jigucchanīyo ati viya bhayānako, ye tassa vacanaṃ sotabbaṃ saddhātabbaṃ maññeyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya. 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. Ajitakesakambalavāda The Doctrine of Ajita Kesakambala Pucchā – athāparampi [Pg.34] pucchāmi, ajito pana āvuso kesakambalo raññā māgadhena ajātasattunā vedehiputtena sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi. 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? Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena ajito kesakambalo tenupasaṅkami, upasaṅkamitvā ajitaṃ kesakambalaṃ sandiṭṭhikaṃ sāmaññaphalaṃ pucchi, atha kho bhante ajito kesakambalo rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca ‘‘natthi mahārāja dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. (Peyyāla) bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassantī’’ti. Itthaṃ kho bhante rañño māgadhassa ajātasattussa vedehiputtassa ajito kesakambalo [Pg.35] sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. 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. Ajitakesakambala Ajita Kesakambala Ayampi [Pg.37] kho āvuso nissirikoyeva, anatthasaṃhito jigucchanīyo ati viya bhayānako, ye tassa vacanaṃ sotabbaṃ saddhātabbaṃ maññeyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya. 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. Pakudhakaccāyanavāda The Doctrine of Pakudha Kaccāyana Pucchā – athāparampi [Pg.38] pucchāmi, pakudho pana āvuso kaccāyano raññā māgadhena ajātasattunā vedehiputtena sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi. 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? Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena pakudho kaccāyano tenupasaṅkami, upasaṅkamitvā pakudhaṃ kaccāyanaṃ sandiṭṭhikaṃ sāmaññaphalaṃ pucchi, atha kho bhante pakudho kaccāyano rājānaṃ māgadhaṃ ajāsattuṃ vedehiputtaṃ etadavoca ‘‘sattime mahārāja kāyā akaṭā akaṭavidhā animmitā animmātā vañcā kūṭaṭṭhā esikaṭṭhāyitā, te na iñjanti, na vipariṇāmenti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta, pathavīkāyo, āpokāyo, tejokāyo [Pg.39] vāyokāyo, sukhe, dukkhe, jīve sattame. Ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañcyā kūṭaṭṭhā esikaṭṭhāyitā, te na iñjanti, na vipariṇāmenti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā, yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jivitā voropeti, sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatatī’’ti. Itthaṃ kho bhante rañño māgadhassa ajātasattussa vedehiputtassa pakudho kaccāyano sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. 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. Pakudhakaccāyanavāda The Doctrine of Pakudha Kaccāyana Ayampi [Pg.41] kho āvuso vādo purimavādoviya nissirikoyeva anatthasaṃhito jigucchanīyo ativiya bhayānako. This view too, friends, is just like the former view: utterly worthless, connected with no benefit, repulsive, and exceedingly dreadful. Nigaṇṭhanāṭaputtavāda The Doctrine of the Nigaṇṭha Nāṭaputta Pucchā – athāparampi pucchāmi, nigaṇṭho panāvuso nāṭaputto raññā māgadhena ajātasattunā vedehiputtena sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi. 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? Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena nigaṇṭho nāṭaputto tenupasaṃkami, upasaṃkamitvā nigaṇṭhaṃ nāṭaputtaṃ sandiṭṭhikaṃ sāmaññaphalaṃ pucchi, atha kho nigaṇṭho nāṭaputto rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca, ‘‘idha mahārāja nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti, kathañca mahārāja 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, Nigaṇṭho [Pg.42] cātuyāmasaṃvarasaṃvuto hoti, idha mahārāja nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho mahārāja nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti, yato kho mahārāja nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti. Ayaṃ vuccati mahārāja nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’’ti. Itthaṃ kho bhante rañño māgadhassa ajātasattussa vedehiputtassa nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. 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. Nigaṇṭhavāda The Doctrine of the Nigaṇṭhas Etassa [Pg.43] panāvuso vāde koci sāsanānulomavādo atthi, asuddhaladdhitāya pana esopi vādo jigucchanīyoyeva, seyyathāpi bhojanaṃ gūthamissaṃ gārayhoyeva ārakā parivajjitabboyeva, seyyathāpi visasaṃsaṭṭho āpānīyakaṃso. 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. Siñcaññavāda The Doctrine of Sañjaya Pucchā – athāparampi [Pg.44] pucchāmi, sañcayo panāvuso belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi. The Question – And furthermore, friends, when questioned about the visible fruit of recluseship, how did Sañcaya Belaṭṭhaputta explain it? Vissajjanā – ekamidaṃ bhante samayaṃ rājā māgadho ajātasattu vedehiputto yena sañcayo belaṭṭhaputto tenupasaṅkami, upasaṅkamitvā sañcayaṃ belaṭṭhaputtaṃ etadavoca, ‘‘yathā nu kho imāni bho sañcaya puthusippāyatanāni, seyyathidaṃ, hatthārohā assarohā…pe… sakkā nu kho bho sañcaya evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti, evaṃ vutte bhante sañcayo belaṭṭhaputto rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca. 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: ‘‘Atthi parolokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro “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.’ Lokoti [Pg.45] iti te naṃ byākareyyaṃ, evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ, evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’’ti. Itthaṃ kho bhante rañño māgadhassa ajātasattussa vedehiputtassa sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. 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. Titthiayūvāda The Doctrine of the Sectarians Sabbepi [Pg.46] āvuso ete channaṃ satthārānaṃ vādā nissirikāyeva jigucchanīyāyeva anatthasaṃhitāyeva, bālānaṃ bhiyyoso mattāya sammohāya saṃvattanti anatthāya. 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. Ajja [Pg.47] pana āvuso kālo atikkanto, sveyeva bhagavatā vuttaṃ paṇītaṃ pasaṭṭhaṃ sandiṭṭhikaphalaṃ pucchāma. But now, friends, the time has passed. Tomorrow we shall ask about the excellent, praised, immediately visible fruit spoken of by the Blessed One. Pucchā – purimadivasesu āvuso sāmaññaphalasuttassa pubbabhāge yāva chasatthāramicchāvādapariyosānaṃ pucchanavissajjanaṃ amhehi kataṃ, ajja pana yathānuppattaṃ bhagavatā desitasāmaññaphalasuttādhikāre pucchāvissajjanaṃ karissāma. Bhagavā pana āvuso raññā māgadhena ajātasattunā vedehiputtena sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho kathaṃ byākāsi. 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? Vissajjanā – bhagavā bhante tidhā vibhajitvā rañño māgadhassa ajātasattussa vedehiputtassa sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho byākāsi. 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. Pucchā – kathañcāvuso [Pg.48] bhagavā rañño māgadhassa ajātasattuno vedehiputtassa paṭhamaṃ sandiṭṭhikaṃ sāmaññaphalaṃ desesi. 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? Vissajjanā – dāsaṃ bhante pabbajitaṃ upamābhāvena niddisitvā rañño māgadhassa ajātasattussa vedehiputtassa bhagavā paṭhamaṃ sandiṭṭhikaṃ sāmaññaphalaṃ desesi. 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. Sohaṃ [Pg.49] bhante bhagavantampi pucchāmi, yathā nu kho imāni bhante puthusippāyatanāni seyyathidaṃ…pe… sakkā nu kho bhante eva meva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ – 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? Acchariyaṃ [Pg.52] āvuso abbhutaṃ āvuso, yāva svākhātassa buddhasāsanassa mahiddhikatā mahānubhāvatā, yatrahi nāma dāsopi nihīnajacco evaṃ svākhāte buddhasāsane pabbajitvā attano issarabhūtena raññāpi vandanīyattaṃ garukaraṇīyattaṃ pāpuṇissati, supaññattametaṃ bhagavatā paṭhamaṃ sandiṭṭhikaphalaṃ. 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. Pucchā – kathaṃ [Pg.53] panāvuso bhagavā rañño māgadhassa ajātasattuno vedehiputtassa dutiyaṃ sandiṭṭhikaṃ sāmaññaphalaṃ desesi. 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? Vissajjanā – kassakaṃ bhante pabbajitaṃ upamābhāvena dassetvā bhagavā rañño māgadhassa ajātasattussa vedehiputtassa sandiṭṭhikaṃ sāmaññaphalaṃ desesi. 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. Acchariyaṃ [Pg.55] āvuso abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā mahiddhikatā mahānubhāvatā, yatrahi nāma kassa kopi guṇarahito evaṃ svākhāte buddhasāsane pabbajitvā raṭṭhadhipatinā manussaloke devabhūtena raññāpi garukaraṇīyataṃ vandanīyataṃ pāpuṇissati, supaññattametaṃ āvuso bhagavatā dutiyaṃ sandiṭṭhikaphalaṃ. 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. Pucchā – kathañcā [Pg.56] panāvuso bhagavā purimehi sandiṭṭhikasāmaññaphalehi abhikkantatarañca paṇītatarañca sandiṭṭhikaṃ sāmaññaphalaṃ rañño desesi. 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? Vissajjanā – bhagavā bhante buddhuppādato paṭṭhāya kulaputtassa pabbajita bhāvaṃ, tassa ca sīlasampadaṃ, tassa ca indriyesu guttadvārataṃ, ariyañcasatisampajaññaṃ, ariyañca santuṭṭhiṃ, pañcannañca nīvaraṇānaṃ pahānaṃ, cattāri ca jhānāni, aṭṭha ca vijjāyo, tāhi tāhi upamāhi vitthārato vibhajitvā rañño māgadhassa ajātasattussa vedehiputtassa sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Sakkā [Pg.57] pana bhante diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca paññapetuṃ. 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? Sakkā mahārājā, tena hi mahārāja suṇohi sādhukaṃ manasikarohi bhāsissāmi. It is possible, great king. Therefore, great king, listen well and pay close attention—I will speak. Pucchā – kathañca [Pg.58] panāvuso bhikkhu sīlasampanno hoti, kathañca bhagavā rañño māgadhassa ajātasattuno vedehiputtassa cūḷasīlaṃ vibhajitvā desesi. 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? Vissajjanā – ‘‘kathañca [Pg.59] mahārāja bhikkhu sīlasampanno hoti. Idha mahārāja bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ’’ evamādinā bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa chabbīsatiyā ākārehi cūḷasīlaṃ vibhajitvā desesi. 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. Sādhu [Pg.60] sādhu āvuso, sādhu sādhu āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsane saddhāpabbājito iminā ca cūḷasīlena samannāgato vihareyya. 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. Idāni [Pg.61] pana kālo atikkanto. But now the time is past. Suve yathānuppattaṭṭhānato paṭṭhāya pucchāvissajjanaṃ karissāma. Tomorrow, starting from the point we reached, we will conduct questions and answers. Pucchā – kathaṃ panāvuso rañño māgadhassa ajātasattuno vedehiputtassa majjhimasīlañca mahāsīlañca vibhajitvā desesi. Question: But how, friends, did he explain in detail to King Ajātasattu of Magadha, son of Queen Videhī, the middle and great virtues? Vissajjanā – ‘‘yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ. Mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ’’ evamādinā bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa majjhimasīlañca mahāsīlañca vitthārato vibhajitvā desesi. 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. Sādhu [Pg.68] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsane saddhāpabbajito evaṃ ariyena sīlena samannāgato vihareyya. 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. Pucchā – kathaṃ panāvuso ariyaṃ indriyasaṃvarañca ariyaṃ satisampajaññañca ariyaṃ santosañca bhagavā rañño māgadhassa ajātasattussa vibhajitvā desesi. 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? Vissajjanā – idha mahārāja bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nanubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati, evamādinā ca. 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. Idha mahārāja bhikkhu satisampajaññena samannāgato hoti, abhikkante paṭikkante sampajanakārī hoti, "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." Ālokite [Pg.69] vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti, evaṃ kho mahārāja bhikkhu satisampajaññena samannāgato hoti. 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. Kathañca mahārāja bhikkhu santuṭṭho hoti, idha mahārāja bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. 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. Evamādinā bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa ariyañca indriyesuguttadvārataṃ ariyañca satisampajaññaṃ ariyañca santosaṃ vibhajitvā desesi. 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. Sādhu [Pg.72] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsane saddhāpabbajito iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena 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. Samannāgato[Pg.73], imāya ca ariyāya santuṭṭhiyā samannāgato vihareyya. and endowed with this noble contentment, he dwells. Pucchā – kathaṃ panāvuso bhagavā rañño māgadhassa ajātasattussa vedehiputtassa nīvaraṇapahānaṃ vibhajitvā desesi. Question: And how, friend, did the Blessed One explain to King Ajātasattu Vedehiputta of Magadha the abandoning of the hindrances, analyzing it in detail? Vissajjanā – so evaṃ ariyena sīlakkhandhena samannāgato, ariyena indriyasaṃvarena samannāgato, ariyena satisampajaññena samannāgato, ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapattaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhuñjitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati…pe… tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo [Pg.74] sukhaṃ vedehi, sukhino cittaṃ samādhiyati. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa nīvaraṇappahānaṃ vibhajitvā vitthārato desesi. 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. Sādhu [Pg.77] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsane saddhāpabbajito evaṃ pañcanīvaraṇe pajahitvā tehi cittaṃ visodhetvā vihareyya. 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. Pucchā – kathañcāvuso [Pg.78] bhagavā rañño māgadhassa ajātasattussa vedehiputtassa paṭhamaṃ sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 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? Vissajjanā – so vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca 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. Paṇītatarañca[Pg.79]. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa paṭhamaṃ sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Sādhu [Pg.80] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsanasaṅkhāte dhammavinaye pabbajitvā evaṃ paṭhamaṃ jhānaṃ 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. Upasampajja [Pg.81] vivekajena pītisukhena attano kāyaṃ abhisandeyya parisandeyya paripūreyya. Having entered, he should suffuse, drench, fill, and permeate his body with the rapture and pleasure born of seclusion. Pucchā – kathañcāvuso [Pg.82] bhagavā dutiyañca tatiyañca catutthañca sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 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? Vissajjanā – puna ca paraṃ mahārāja bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃjhānaṃ upasampajja viharati evamādinā bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa dutiyañca tatiyañca catutthañca sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Sādhu [Pg.85] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsanasaṅkhāte dhammavinaye saddhāpabbajito evaṃ dutiyajhānañca tatiyajhānañca catutthajhānañca upasampajja tehi jhānasukhehi attano kāyaṃ abhisandetvā parisandetvā paripūretvā vihareyya. 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. Pucchā – kathañca [Pg.86] panāvuso bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 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? Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānañjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti, so evaṃ pajānāti ‘‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibandhanti…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Suññāraṃgā [Pg.88] paviṭṭhassa, santacittassa bhikkhuno. Amānusī ratī hoti, sammādhammaṃ vipassato. For a bhikkhu who has entered an empty abode, whose mind is calmed, there is unhuman delight, as he rightly sees the Dhamma. Sādhu [Pg.89] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsanasaṅkhāte dhammavinaye saddhāpabbajito evaṃ ñāṇadassanaṃ uppādetvā evaṃ ñāṇadassanena samannāgato hutvā vihareyya. 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. Pucchā – kathañcāvuso [Pg.90] bhagavā aparampi sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 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? Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānañjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti, so imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ evamādinā bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Sādhu [Pg.92] sādhu āvuso, sādhu kho āvuso yaṃ bhikkhu evaṃ svākhāte buddhasāsanasaṅkhāte dhammavinaye saddhāpabbajito evaṃ visesena manomayañāṇena samannāgato vihareyya. 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. Pucchā – bhagavā [Pg.93] āvuso rañño māgadhassa ajātasattussa vedehiputtassa jhānacatukkasaṅkhātañca paṭhama dutiya vijjāsaṅkhātañca sandiṭṭhikaṃ sāmaññaphalaṃ dassetvā, aparaṃ kīdisaṃ saṃndiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 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? Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānañjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti, so anekavihitaṃ iddhividhaṃ paccanubhoti, ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcāti. Itthaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Acchariyaṃ [Pg.95] āvuso abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā, yatrahi nāma evaṃ svākhāte buddhasāsane pabbajitvā sāvakopi sammāpaṭipanno evaṃ mahiddhikaṃ evaṃ mahānubhāvaṃ iddhividhañāṇampi paccanubhossati. 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. Pucchā – kathaṃ [Pg.96] panāvuso bhagavā aparampi sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 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? Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānañjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti, so dibbāya sotadhātuyā visuddhāya atikkanta mānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Acchariyaṃ [Pg.98] āvuso, abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā, yatrahi nāma evaṃ svākhāte buddhasāsane saddhāpabbajito sammāpaṭipanno sāvakopi evaṃ visesaṃ dibbasotañāṇaṃ paṭilabhissati. 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. Pucchā – kathaṃ panāvuso bhagavā aparampi sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 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? Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte. Anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite Reply: When his mind was thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, Ānañjappatte [Pg.99] cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti, so parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Acchariyaṃ [Pg.100] āvuso, abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā, yatrahi nāma evaṃ svākhāte buddhasāsane pabbajito sammāpaṭipanno sāvakopi evaṃ visesaṃ cetopariyañāṇaṃ paṭilabhissati. 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. Pucchā – kathaṃ [Pg.101] panāvuso bhagavā aparampi sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 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? Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānañjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti, so anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ, ekampijātiṃ dvepi jātiyo…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Evaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Acchariyaṃ [Pg.104] āvuso, abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā, yatrahi nāma evaṃ svākhāte buddhasāsane pabbajitvā sāvakopi sammāpaṭipanno evaṃ visesaṃ pubbenivāsañāṇaṃ paṭilabhissati. 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. Pucchā – kathañca panāvuso bhagavā sandiṭṭhikaṃ sāmaññaphalaṃ desesi, purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 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? Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati [Pg.105] abhininnāmeti, so dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammupage satte pajānāti…pe… idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Itthaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa aparampi sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Acchariyaṃ [Pg.107] āvuso, abbhutaṃ āvuso, yāva buddhasāsanassa svākhātatā, yatrahi nāma evaṃ svākhāte buddhasāsane pabbajito sāvakopi sammāpaṭipanno evaṃ visesaṃ dibbacakkhuñāṇaṃ paṭilabhissati. 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. Pucchā – kathaṃ [Pg.108] panāvuso bhagavā pariyosāne uttaritaraṃ sāmaññaphalaṃ desesi. The Question: But how, friend, did the Blessed One teach the further, higher fruit of the contemplative life as its culmination? Vissajjanā – so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti…pe… idaṃ kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana mahārāja sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthīti. Itthaṃ kho bhante bhagavā rañño māgadhassa ajātasattussa vedehiputtassa pariyosānaṃ sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca desesi. 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. Sādhu [Pg.110] sādhu āvuso, sādhu kho āvuso, yaṃ bhikkhu buddhasāsane saddhāpabbajito evaṃ svākhāte dhammavinaye sammāpaṭipanno āsavakkhayañāṇaṃ pāpuṇitvā dukkhassantaṃ karoti. 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. Pucchā – kathaṃ [Pg.111] panāvuso rājā māgadho ajātasattu vedehiputto imissā desanāya pariyosāne bhagavati ca desanāyañca pasanno pasannākāraṃ akāsi, kīdisañca ānisaṃsaṃ paṭilabhi. 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? Vissajjanā – evaṃ vutte bhante māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca, abhikkantaṃ bhante, abhikkantaṃ bhante, seyyathāpi bhante nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya…pe… ajjatagge pāṇṇupetaṃ saraṇaṃ gatanti, ayañhi bhante rājā pitumāritakālato paṭṭhāya neva rattiṃ na divā niddaṃ paṭilabhati, satthāraṃ pana upasaṅkamitvā imāya madhurāya ojavantiyā dhammadesanāya sutakālato paṭṭhāya niddaṃ paṭilabhati, tiṇṇaṃ ratanānaṃ mahāsakkāramakāsi, puthujjanikāya saddhāya samannāgato nāma iminā raññā sadiso nāhosi, anāgate pana vijitāvī nāma paccekabuddho hutvā parinibbāyissati. Evaṃ kho bhante rājā māgadho ajātasattu vedehiputto [Pg.112] desanāpariyosāne pasanno pasannākāramakāsi, idisañca bhante mahānisaṃsaṃ paṭilabhi. 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. Ambaṭṭhasutta The Ambaṭṭha Sutta Pucchā – tenāvuso [Pg.115] bhagavā jānatā arahatā passatā sammāsambuddhena ambaṭṭhaṃ ṭāma suttaṃ kattha kaṃ ārabbha bhāsitaṃ. 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? Vissajjanā – kosalesu bhante janapade icchānaṅgale nāma kosalānaṃ brāhmaṇagāme ambaṭṭhaṃ nāma māṇavaṃ brāhmaṇassa pokkharasātissa antevāsiṃ ārabbha bhāsitaṃ. 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. Soṇadaṇḍasutta The Soṇadaṇḍa Sutta Pucchā – soṇadaṇḍaṃ [Pg.116] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ. The Question: Friend, where and concerning whom was the Soṇadaṇḍa Sutta spoken by the Blessed One? Vissajjanā – aṅgesu bhante janapade campāyaṃ soṇadaṇḍaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. The Reply: Venerable sir, in the country of the Angas, in Campā, it was spoken concerning the brahmin Soṇadaṇḍa. Kūṭadantasutta The Kūṭadanta Sutta Pucchā – kūṭadantaṃ [Pg.117] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ. The Question: Friend, where and concerning whom was the Kūṭadanta Sutta spoken by the Blessed One? Vissajjanā – magadhesu bhante khāṇumate nāma brāhmaṇagāme kūṭadanta brāhmaṇaṃ ārabbha bhāsitaṃ. The Reply: Venerable sir, in the country of the Magadhans, in the brahmin village named Khāṇumata, it was spoken concerning the brahmin Kūṭadanta. Mahālisutta The Mahāli Sutta Pucchā – mahāliṃ [Pg.119] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ. The Question: Friend, where and concerning whom was the Mahāli Sutta spoken by the Blessed One? Vissajjanā – vesāliyaṃ bhante oṭṭhaddhaṃ nāma licchaviṃ ārabbha bhāsitaṃ. The Reply: Venerable sir, in Vesālī, it was spoken concerning the Licchavi named Oṭṭhaddha. Jāliyasutta The Jāliya Sutta Pucchā – jāliyaṃ [Pg.121] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ. The Question: Friend, where and concerning whom was the Jāliya Sutta spoken by the Blessed One? Vissajjanā – kosambiyaṃ bhante dve pabbajite ārabbha bhāsitaṃ. The Reply: Venerable sir, in Kosambi, it was spoken concerning two renunciants. Mahāsīhanādasutta The Great Lion's Roar Sutta Pucchā – mahāsīhanādaṃ [Pg.122] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ. The Question: Friend, where and concerning whom was the Great Lion's Roar Sutta spoken by the Blessed One? Vissajjanā – uruññāyaṃ bhante kaṇṇakathale acelaṃ kassapaṃ ārabbha bhāsitaṃ. The Reply: Venerable sir, in Uruññā, at Kaṇṇakatthala, it was spoken concerning Acela Kassapa. Poṭṭhapādasutta The Poṭṭhapāda Sutta Pucchā – poṭṭhapādaṃ [Pg.125] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ. The Question: Friend, where and concerning whom was the Poṭṭhapāda Sutta spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante poṭṭhapādañca paribbājakaṃ cittañca hatthisāriputtaṃ ārabbha bhāsitaṃ. The Reply: Venerable sir, at Sāvatthī, it was spoken concerning the wanderer Poṭṭhapāda and Citta Hatthisāriputta. Subhasutta The Subha Sutta Pucchā – subhasuttaṃ [Pg.127] panāvuso kattha kaṃ ārabbha kena bhāsitaṃ. The Question: Friend, where, concerning whom, and by whom was the Subha Sutta spoken? Vissajjanā – sāvatthiyaṃ bhante āyasmatā ānandena dhammabhaṇḍāgārikena subhaṃ māṇavaṃ todeyyaputtaṃ ārabbha bhāsitaṃ. The Response – Venerable sir, at Sāvatthī, it was spoken by the Venerable Ānanda, the treasurer of the Dhamma, concerning Subha, the son of Todeyya. Kevaṭṭasutta The Kevaṭṭa Sutta Pucchā – kevaṭṭaṃ [Pg.129] panāvuso suttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ. The Question – Friend, where and concerning whom was the Kevaṭṭa Sutta spoken by the Blessed One? Vissajjanā – nāḷandā yaṃ bhante kevaṭṭaṃ gahapatiputtaṃ ārabbha bhāsitaṃ. The Response – Venerable sir, in Nāḷandā, it was spoken concerning Kevaṭṭa, the householder's son. Lohiccasutta The Lohicca Sutta Pucchā – lohiccasutta [Pg.130] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ. The Question – Friend, where and concerning whom was the Lohicca Sutta spoken by the Blessed One? Vissajjanā – kosalesu bhante janapade sālavatikāyaṃ lohiccaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. The Response – Venerable sir, in the Kosalan country, at Sālavatikā, it was spoken concerning the brahmin Lohicca. Tevijjasutta The Tevijja Sutta Pucchā – tevijjasuttaṃ [Pg.132] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ. The Question – Friend, where and concerning whom was the Tevijja Sutta spoken by the Blessed One? Vissajjanā – kosalesu bhante manasākaṭe nāma kosalānaṃ brāhmaṇagāme vāseṭṭhaṃ bhāradvājaṃ māṇavaṃ ārabbha bhāsitaṃ. 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. Mahāpadānasutta The Mahāpadāna Sutta Pucchā – tena [Pg.135] āvuso bhagavatā jānatā passatā arahatā sammāsambuddhena mahāpadānasuttaṃ dīghanikāye mahāvagge porāṇakehi saṅgitikārehi paṭhamaṃ saṅgitaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. 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? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ, sambahulānaṃ bhante bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ pubbenivāsapaṭisaṃyuttā dhammīkathā udapādi, itipi pubbenivāso itipi pubbenivāsoti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. 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. Mahānidānasutta The Mahānidāna Sutta Pucchā – mahānidānasuttaṃ [Pg.137] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. The Question – But where, friend, was the Mahānidāna Sutta spoken by the Blessed One, concerning whom, and on what occasion? Vissajjanā – kurūsu bhante kammāsadhamme nāma kurūnaṃ nigame āyasmantaṃ ānandaṃ ārabbha bhāsitaṃ, āyasmā bhante ānando bhagavantaṃ upasaṅkamitvā etadavoca ‘‘acchariyaṃ bhante, abbhutaṃ bhante, yāva gambhīrocāyaṃ bhante paṭiccasamuppādo 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, Gambhīrāvabhāso [Pg.138] ca, atha ca pana me uttānakuttānako viya khāyatī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. and how profound it appears, yet to me it seems as clear as can be." On that occasion, venerable sir, it was spoken. Mahāparinibbānasutta The Mahāparinibbāna Sutta Pucchā – mahāparinibbānasuttaṃ [Pg.139] panāvuso bahuanusandhikaṃ, bahudesanā saṅgahaṃ, buddhassa bhagavato parinibbānāsannavasse pavattaaṭṭhuppattidīpakavacanapabandhabhūtaṃ, tasmā taṃ antarābhedavasena vibhajja paricchijja paricchijja pucchissāmi, tatthāvuso bhagavatā paṭhamaṃ 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: Rājūnaṃ [Pg.140] aparihāniyadhammadesanā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitā. The teaching on the principles of non-decline for kings—where, concerning whom, and on what occasion was it spoken? Vissajjanā – rājagahe bhante vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ ārabbha bhāsitā, vassakāro bhante brāhmaṇo magadhamahāmatto bhagavantaṃ upasaṅkamitvā etadavoca ‘‘rājā bho gotama māgadho ajātasattu vedehiputto vajjī abhiyātukāmo so evamāha ahaṃ hime vajjī evaṃ mahiddhike evaṃ mahānubhāve ucchecchāmi vajjī vināsessāmi vajjī anayabyasanaṃ āpādessāmī vajjī’’ti tasmiṃ bhante vatthusmiṃ bhāsitā. 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. Pucchā – bhikkhūnaṃ [Pg.142] panāvuso aparihāniyadhammadesanā bhagavatā kattha kismiṃ vatthusmiṃ bhāsitā. 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? Vissajjanā – tasmiṃyeva bhante rājagahe tasmiṃyeva vatthusmiṃ bhāsitā. The Response – In that very Rājagaha, venerable sir, on that very occasion, it was spoken. Jarāsutta The Jarā Sutta Pucchā – dhammādāso [Pg.144] āvuso dhammapariyāyo bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsito. 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? Vissajjanā – nātike bhante giñjakāvasathe āyasmantaṃ ānanda ārabbha bhāsito, āyasmā bhante ānando bhagavantaṃ upasaṅkamitvā nātikiyānaṃ dvādasannaṃ puggalānaṃ gatiabhisamparāyaṃ pucchi, tasmiṃ bhante vatthusmiṃ bhāsito. 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. Attadīpa dhammadesanā The Teaching on Being an Island to Oneself Pucchā – attadīpadhammadesanā [Pg.147] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitā. 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? Vissajjanā – vesāliyaṃ bhante veḷuvagāmake āyasmantaṃ ānandaṃ ārabbha bhāsitā, āyasmā bhante ānando bhagavato gilānavuṭṭhitassa aciravuṭṭhitassa gelaññā bhagavato gelaññena attano khedapattakāraṇaṃ ārocesi, tasmiṃ bhante vatthusmiṃ bhāsitā. 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. ‘‘Tasmātihānanda [Pg.152] attadīpā viharatha attasaraṇā anaññasaraṇā’’. "Therefore, Ānanda, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge." Pucchā – bhagavatā āvuso purima dutiyadivase pucchitavissajjitakkamena attadīpadhammadesanañca aññāni ca dhammadesanāni kathetvā pariniṭṭhita sabbabuddhakiccena āyusaṅkhāro kattha ossaṭṭho. 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? Vissajjanā – vesāliyaṃ bhante cāpāle cetiye mārena pāpimatā yācito bhagavā satena sampajānena āyusaṅkhāro ossaṭṭho. 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. ‘‘Parinibbātu [Pg.157] dāni bhante bhagavā, parinibbātu sugato, parinibbāna kālo dāni bhante bhagavato. “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.” Apposukko tvaṃ pāpima hoti, na ciraṃ tathāgatassa parinibbānaṃ bhavissati, ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissati. “Be at ease, Evil One! The Tathāgata's final Nibbāna will not be long; in three months the Tathāgata will attain final Nibbāna.” Catumahāpadesa The Four Great Authorities Pucchā – catumahāpadesadhammadesanā [Pg.158] panāvuso bhagavatā kattha bhāsitā. The Question – But where, friend, was the discourse on the Four Great Authorities spoken by the Blessed One? Vissajjanā – bhoganagare bhante ānande cetiye bhāsitā. The Reply – Venerable sir, it was spoken at the Ānanda Shrine in Bhoganagara. Paripakko [Pg.161] vayo mayhaṃ, parittaṃ mama jīvitaṃ. Pahāya vo gamissāmi, kataṃ me saraṇamattano. “My age is ripe, my life is short. Forsaking you, I shall depart; I have made myself my refuge.” Saṃvega Spiritual Urgency Pucchā – catusaṃvejanīyakathā [Pg.163] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitā. The Question – But where, friend, concerning whom, and on what occasion, was the discourse on the four inspiring places spoken by the Blessed One? Vissajjanā – kusinārāyaṃ bhante āyasmantaṃ ānandaṃ ārabbha bhāsitā, āyasmā bhante ānando bhagavantaṃ etadavoca ‘‘pubbe bhante disāsu vassaṃvuṭṭhā bhikkhū āgacchanti tathāgataṃ dassanāya, te mayaṃ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. Bhagavato pana mayaṃ bhante accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitā. 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. Yehi [Pg.165] keci ānanda cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṃ karissanti, sabbete kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti hu – 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. Pucchā – kathañcāvuso [Pg.166] bhagavā bhikkhūnaṃ mātugāmesu paṭipajjitabbavattaṃ kathesi. The Question – Friend, how did the Blessed One teach the monks about the proper conduct towards women? Vissajjanā – adassanaṃ ānandāti ca anālāpo ānandāti ca sati ānanda upaṭṭhabbetabbāti ca evaṃ kho bhante bhagavā mātugāmesu paṭipajjitabbākāraṃ kathesi. 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. Mahāsudassanasutta The Discourse on the Great King of Glory Pucchā – mahāsudassanasuttaṃ [Pg.167] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. The Question – Friend, where was the Mahāsudassana Sutta spoken by the Blessed One, concerning whom, and on what occasion? Vissajjanā – tissaṃyeva bhante kusinārāyaṃ āyasmantaṃ ānandaṃ ārabbha bhāsitaṃ, āyasmā bhante ānando bhagavantaṃ etadavoca ‘‘mā bhante bhagavā imasmiṃ khuddakanagarake 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, Ujjaṅgalanagarake [Pg.168] sākhānagarake parinibbāyi. Santi bhante aññāni mahānagarāni. Seyyathidaṃ, campā, rājagahaṃ, sāvatthī, sāketaṃ, kosambī, bārāṇasī, ettha bhagavā parinibbāyatu, ettha bahū khattiyamahāsālā brāhmaṇa mahāsālā gahapati mahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṃ karissantī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. 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. Pucchā – bhagavā [Pg.169] āvuso purimadivase pucchita vissajjitakkamena mahāsudassana suttantaṃ desetvā subhaddaṃnāma paribbājakaṃ buddhaveneyyesu pacchimasāvakabhūtaṃ kathaṃ vinesi. 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? Vissajjanā – yasmiṃ kho subhadda dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati, dutiyopi tattha samaṇo na upalabbhati, tatiyopi tattha samaṇo na upalabbhati, catutthopi tattha samaṇo na upalabbhati (peyyāla). Ime ca subhadda bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assa, evaṃ kho bhante bhagavā subhaddaṃ paribbājakaṃ buddhaveneyyesu pacchimaṃ sakkhisāvakaṃ vinesi. 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. Parinibbānasutta The Discourse on the Final Nibbāna Pucchā – pacchime [Pg.174] panāvuso kāle bhagavā āyasmato ānandassa kīdisaṃ vacanaṃ kathetvā, kathañca bhikkhū pavāretvā, kīdisañca bhikkhūnaṃ vacanaṃ āmantetvā, kathañca anupādisesāya nibbānadhātuyā parinibbāyi. 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? Vissajjanā – bhagavā bhante pacchime kāle āyasmato ānandassa siyā kho panānanda tumhākaṃ evamassa atītasatthukaṃ pāvacanaṃ natthi no satthāti evamādikaṃ vacanaṃ kathetvā, siyā kho pana bhikkhave ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vāti evamādinā bhikkhū pavāretvā, handadāni bhikkhave āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethāti pacchimañca ovādavacanaṃ bhikkhūnaṃ āmantetvā, nava anupubbasamāpattiyo anulomaṃ paṭilomaṃ samāpajjitvā, catutthajjhānā vuṭṭhahitvā samanantarā anupādisesāya nibbānadhātuyā parinibbāyi. 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. Nāvuso [Pg.178] ānanda bhagavā parinibbuto, saññāvedayita nirodhaṃ samāpanno. Friend Ānanda, the Blessed One has not attained final Nibbāna; he has attained the cessation of perception and feeling. Janavasabhasutta The Discourse on Janavasabha Pucchā – mahāsudassanasuttaṃ [Pg.179] panāvuso purimadivase pucchitañca vissajjitañca, janavasabhasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. 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? Vissajjanā – nātike bhante giñjakāvasathe āyasmantaṃ ānandaṃ ārabbha bhāsitaṃ, āyasmā bhante ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṃ kathesi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. 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. Mahāgovindasutta The Discourse on the Great Govinda Pucchā – mahāgovindasuttaṃ [Pg.182] panāvuso bhagavatā kattha bhāsitaṃ. The Question – Friend, where was the Mahāgovinda Sutta spoken by the Blessed One? Vissajjanā – rājagahe bhante bhāsitaṃ. The Reply – Venerable sir, it was spoken at Rājagaha. Mahāsamayasutta The Discourse on the Great Assembly Pucchā – mahāsamayasuttaṃ [Pg.183] panāvuso bhagavatā kattha bhāsitaṃ. Question: Friend, where was the Mahāsamaya Sutta spoken by the Blessed One? Vissajjanā – sakkesu bhante kapilavatthusmiṃ bhāsitaṃ. Reply: Venerable sir, it was spoken in Kapilavatthu, among the Sakyans. Sakkapañhasutta The Discourse on Sakka’s Questions Pucchā – sakkapañhasuttaṃ [Pg.184] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. Question: Friend, where was the Sakkapañha Sutta spoken by the Blessed One, concerning whom, and on what occasion? Vissajjanā – magadhesu bhante pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ sakkaṃ devānamindaṃ ārabbha bhāsitaṃ, sakko bhante devānamindo bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. 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. Mahāsatipaṭṭhānasutta The Great Discourse on the Foundations of Mindfulness Pucchā – mahāsatipaṭṭhānasuttaṃ [Pg.186] panāvuso bhagavatā kattha bhāsitaṃ. Question: But, friend, where was the Mahāsatipaṭṭhāna Sutta spoken by the Blessed One? Vissajjanā – kurūsu bhante kammāsadhamme nāma kurūnaṃ nigame bhāsitaṃ. Reply: Venerable sir, it was spoken among the Kurus, in a market town of the Kurus named Kammāsadhamma. Pāyāsisutta The Discourse to Pāyāsi Pucchā – pāyāsi [Pg.188] suttaṃ panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ. Question: Now, friend, where, concerning whom, on what occasion, and by whom was the Pāyāsi Sutta spoken? Vissajjanā – kosalesu bhante setabyānāma kosalānaṃ nagaraṃ uttarena setabyaṃ siṃsapāvane āyasmatā kumārakassapena pāyāsiṃ rājaññaṃ ārabbha bhāsitaṃ, pāyāsissa bhante rājaññassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti, itipi natthi paroloko natthi sattā opapātikā natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipākoti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. 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. Pucchā – tatthāvuso [Pg.189] pāyāsissa rājaññassa diṭṭhipakāsanāca āyasmato kumārakassapattherassa diṭṭhiviniveṭṭhanakathā ca anekavāraṃ āgatā, tatthāvuso paṭhamaṃ pāyāsi rājañño attano diṭṭhiṃ kathaṃ pakāsesi, kathañcāyasmā kumārakassapo taṃ micchādiṭṭhiṃ viniveṭhesi. 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? Vissajjanā – pāyāsi bhante rājañño āyasmantaṃ kumārakassapaṃ upasaṅkamitvā etadavoca ‘‘ahañhi bho kassapa evaṃ vādī evaṃ diṭṭhī itipi natthi paroloko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ki, evaṃ kho bhante pāyāsirājañño attano micchādiṭṭhiṃ āyasmato kumārakassapassa santike pakāsesi. Āyasmā ca kumārakassapo sakkhikāraṇaṃ candimasūriyaupamaṃ dassetvā pāyāsissa rājaññassa taṃ pāpakaṃ diṭṭhigataṃ viniveṭhesi. 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. Sādhu [Pg.191] sādhu āvuso, sādhu kho āvuso āyasmā kumārakassapo pāyāsissa rājaññassa micchādiṭṭhikassa saddhammavimukhibhūtassa paccakkhato paralokaṃ dassetvā taṃ micchādiṭṭhiṃ viniveṭhesi. 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. Pucchā – atha panāvuso pāyāsirājañño dutiyampi kīdisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo taṃ micchāvādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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? Vissajjanā – dutiye pana bhante pāyāsirājañño attano mittāmacce ñātisālohite duccaritasamaṅgino kālaṃkate sādhakapariyāyaṃ dassetvā attano micchāvādaṃ patiṭṭhāpesi[Pg.192], āyasmā ca kumārakassapo coraupamāya taṃ micchāvādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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. Sādhu [Pg.195] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo uppannaṃ parappavādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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. Pucchā – atha panāvuso pāyāsirājañño tatiyampi kīdisaṃ sādhaka pariyāyaṃ dassetvā attanovādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo taṃ micchāvādaṃ sahadhammena suniggaha niggahetvā dhammavādaṃ patiṭṭhāpesi. 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? Vissajjanā – tatiyampana [Pg.196] bhante pāyāsirājañño attano mittāmacce ñātisālohite sucaritasamaṅgino kālaṃkate dassetvā attano micchāvādaṃ patiṭṭhāpesi, āyasmā ca kumārakassapo gūthakūpe patapurisopamāya taṃ micchāvādaṃ sahadhammena suniggahitaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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. Sādhu [Pg.199] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo uppannaṃ parappavādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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. Pucchā – āyasmatā āvuso kumārakassapena purimadivase pucchitavissajjitakkamena gūthakūpapurisaupamāya micchāvādaṃ paṭikkhipitvā dhammavāde patiṭṭhāpiyamāne piyāsirājañño 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— Catutthaṃ [Pg.200] vā pañcamaṃ vā kīdisaṃ sādhakapariyāyaṃ dassetvā attanovādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo sahadhammena taṃ micchāvādaṃ paṭikkhipitvā dhammavādaṃ patiṭṭhāpesi. 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? Vissajjanā – pāyāsi bhante rājañño āyasmatā kumārakassapena gūthakūpe nimuggapuriso pamāya micchāvādaṃ suniggahitaṃ niggahetvā dhammavāde patiṭṭhāpite catutthaṃ vā pañcamaṃ vā attano mittāmacce ñātisālohite samādinna pañcasīle sādhakapariyāyaṃ dassetvā attano micchāvādaṃ patiṭṭhāpesi. Āyasmā ca kumārakassapo tāvatiṃsadevopamāya ca jaccandhopamāya cāti dvīhi upamāhi taṃ pāpakaṃ diṭṭhigataṃ sahadhammena suniggahitaṃ niggahetvā, dhammavādaṃ patiṭṭhāpesi. 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. Sādhu [Pg.204] sādhu āvuso, sādhu kho āvuso yaṃ kumārakassapo pāyāsissa rājaññassa dve upamāyo dassetvā uppannaṃ pāpakaṃ micchāvādaṃ sahadhammena saniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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. Pucchā – atha panāvuso pāyāsirājañño chaṭṭhaṃpi kīdisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo sahadhammena taṃ micchāvādaṃ suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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? Vissajjanā – chaṭṭhaṃ pana bhante pāyāsirājañño sīlavante samaṇabrāhmaṇe kalyāṇadhamme jīvitukāme amaritukāme 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, Sukhakāme [Pg.205] dukkhapaṭikūle sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, āyasmāca kumārakassapo gabbhinī upamāya taṃ micchāvādaṃ sahadhammena suniggahitaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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. Sādhu [Pg.208] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo gabbhinīupamaṃ dassetvā taṃ micchāvādaṃ paṭikkhipitvā dhammavādaṃ patiṭṭhāpesi. 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. Pucchā – atha panāvuso pāyāsirājañño sattamaṃpi kīdisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo taṃ micchāvādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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? Vissajjanā – sattamaṃ pana bhante pāyāsirājañño kubbhiyaṃ pakkhipitvā māritapurisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, āyasmāca kumārakassapo supinakūpamāya taṃ micchāvādaṃ sahadhammena suniggahitaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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. Sādhu [Pg.210] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo supinakūpamaṃ dassetvā uppannaṃ micchāvādaṃ sahadhammena suniggahaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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. Pucchā – atha [Pg.211] panāvuso pāyāsirājañño aṭṭhamampi navamampi kathetabbaṃ kathetvā dasamaṃ kīdisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, kathañcāyasmā kumārakassapo sahadhammena taṃ micchāvādaṃ paṭinissajjāpesi. 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? Vissajjanā – aṭṭhamampi bhante navamampi pāyāsirājañño yaṃ vā taṃ vā pariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, dasamaṃ pana bhante pāyāsirājañño chaviādīni chinditvā māritapurisaṃ sādhakapariyāyaṃ dassetvā attano vādaṃ patiṭṭhāpesi, āyasmā ca kumārakassapo aggikajaṭilopamāya taṃ micchāvādaṃ sahadhammena suniggahitaṃ niggahetvā dhammavādaṃ patiṭṭhāpesi. 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. Paṭinissajjetaṃ [Pg.213] rājañña pāpakaṃ diṭṭhigataṃ. Paṭinissajjetaṃ rājañña pāpakaṃ diṭṭhigataṃ. Abandon this evil view, chieftain. Abandon this evil view, chieftain. Sādhu [Pg.214] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo opāyikaṃ upamaṃ dassetvā taṃ pāpikaṃ micchādiṭṭhiṃ paṭinissajjāpesi, yaṃ tassa bhaveyya dīgharattaṃ hitāya sukhāya. 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. Pucchā – āyasmatā āvuso kumārakassapena purimadivase pucchitavissajjitākārena pāyāsissa rājaññassa aggikajaṭilopamaṃ dassetvā tasmiṃ pāpake diṭṭhigate paṭinissajjāpite so tāva therassa vacanaṃ anādiyitvā kīdisañca paccanīkakathaṃ kathesi, kathañca thero karuṇāsītalahadayo hutvā aparampi upamaṃ dassetvā taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpesi. 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? Vissajjanā – pāyāsi bhante rājañño āyasmatā kumārakassapena aggikajaṭilopamaṃ dassetvā taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpite kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjitunti evamādikaṃ paccanīkakathaṃ kathesi, thero ca bhante kumārakassapo dve satthavāhopamaṃ dassetvā taṃ pāpakaṃ micchāvādaṃ paṭinissajjāpesi. 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. Sādhu [Pg.218] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo pāyāsissa rājaññassa dve satthavāhopamampi dassetvā taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpesi, tañhi tassa ca tadanuyāyīnañca bhaveyya dīgharattaṃ hitāya sukhāya. 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. Pucchā – evaṃ [Pg.219] panāvuso āyasmatā kumārakassapena yathā vuttāhi bahūhi upamāhi ca aparāhi gūthabhārikaakkhadhuttakopamāhi ca tasmiṃ pāpake diṭṭhigate vissajjāpite so tāva therassa vacanaṃ anādiyitvāva pacchimapaṭikkhepavasena kīdisaṃ paccanīkakathaṃ kathesi, kathañca thero karuṇāsītalahadayo hutvā pacchimampi upamaṃ dassetvā taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpesi. 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? Vissajjanā – pāyāsi bhante rājañño evaṃ therena nānāupamāhi tasmiṃ pāpake diṭṭhigate paṭinissajjāpitepi purimanayeneva therassa paccanīkakathaṃ kathesi, theropi ca bhante pacchimaṃ sāṇabhārikūpamaṃ dassetvā karuṇāsītalahadayo taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpesi. 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. Sādhu [Pg.224] sādhu āvuso, sādhu kho āvuso yaṃ āyasmā kumārakassapo pāyāsissa rājaññassa sāṇabhārikopamampi dassetvā taṃ pāpakaṃ diṭṭhigataṃ paṭinissajjāpesi, tañhi tassa ca tadanuyāyīnañca bhaveyya dīgharattaṃ hitāya sukhāya. 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. Pucchā – imāya [Pg.225] panāvuso pacchimikāya sāṇabhārikopamāya dassitāya pāyāsirājañño therassa dhammadesanānubhāvena imasmiṃ dhammavinaye pasanno hutvā kīdisaṃ pasannākāramakāsi, kathañca āyasmantaṃ kumārakassapaṃ anusāsaniṃ yāci, kathañcāyasmā kumārakassapo anusāsi. 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? Vissajjanā – imāya ca pana bhante upamāya dassitāya pāyāsi rājañño ‘‘purimeneva ahaṃ opammena bhoto kassapassa attamano abhiraddho evamādinā bhante pāyāsirājañño imasmiṃ dhammavinaye āyasmato kumārakassapassa dhammadesanāya pasanno pasannākāramakāsi. Icchāmi cāhaṃ bho kassapa mahāyaññaṃ yajituṃ, anusāsatu maṃ bhavaṃ kassapo yaṃ mamassa dīgharattaṃ hitāya sukhāyāti pāyāsi rājañño āyasmantaṃ kumārakassapaṃ anusāsaniṃ yāci, āyasmā ca bhante kumārakassapo dukkhette dubbhūme pavuttabījopamāya dussīlesu dinnadānassa na mahapphalabhāvaṃ dassetvā sukhette subhūme pavuttabījopamāya sīlavantesu dinnadānassa mahapphalabhāvaṃ dassetvā pāyāsiṃ rājaññamanusāsi. 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. Pucchā – kathañcāvuso [Pg.228] pāyāsirājañño dānaṃ adāsi, kathañcassa samparāyo ahosi. Question: And how, friend, did the chieftain Pāyāsi give gifts? And what was his future state? Vissajjanā – pāyāsi bhante rājañño asakkaccaṃ dānamadāsi, asahatthā dānamadāsi, acittīkataṃ dānamadāsi, apaviddhaṃ dānamadāsi, so asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassabhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajji suññaṃ serīsakaṃ vimānaṃ. 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. Pucchā – tenāvuso [Pg.231] bhagavatā jānatā passatā arahatā sammāsambuddhena pāthiyavagge paṭhamaṃ pāthiyasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. 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? Vissajjanā – mallesu bhante anupiye nāma mallānaṃ nigame bhaggavagottaṃ paribbājakaṃ ārabbha bhāsitaṃ, bhaggavagotto bhante paribbājako bhagavantaṃ etadavoca ‘‘purimāni bhante divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami, upasaṅkamitvā maṃ etadavoca ‘‘paccakkhāto dāni mayā bhaggava bhagavā, na dānāhaṃ bhagavantaṃ uddissa viharāmī’ti, kacce taṃ bhante tatheva, yathā sunakkhatto, licchaviputto avacā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. 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. Udumbarikasutta The Udumbarika Sutta Pucchā – udumbarikasuttaṃ [Pg.232] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. Question – But friend, where was the Udumbarika Sutta spoken by the Blessed One, concerning whom, and on what occasion? Vissajjanā – rājagahe bhante nigrodhaṃ paribbājakaṃ ārabbha bhāsitaṃ, nigrodho bhante paribbājako bhagavato parammukhā bhagavantaṃyeva ārabbha anekavihitaṃ abhūtakathaṃ kathesi, tasmiṃ vatthusmiṃ bhāsitaṃ. 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. Cakkavattisutta The Cakkavatti Sutta Pucchā – cakkavattisuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. Question – But friend, where was the Cakkavatti Sutta spoken by the Blessed One, concerning whom, and on what occasion? Vissajjanā – magadhesu bhante mātulāyaṃ sambahule bhikkhū ārabbha attajjhāsayena suttanikkhepena bhagavatā bhāsitaṃ. 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. Aggaññasutta The Aggañña Sutta Pucchā – aggaññasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. Question – But friend, where was the Aggañña Sutta spoken by the Blessed One, concerning whom, and on what occasion? Vissajjanā – sāvatthiyaṃ bhante pubbārāme migāramātupāsāde vāseṭṭhaṃ pabbajitaṃ ārabbha bhāsitaṃ, brāhmaṇā bhante vāseṭṭha bhāradvāje pabbajite akkosanti paribhāsanti attarūpāya 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, Paribhāsāya [Pg.233] paripuṇṇāya no aparipuṇṇāya, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. ...with full abuse, not incomplete. Venerable sir, it was spoken on that occasion. Pucchā – sampasādanīya suttaṃ panāvuso kattha kena bhāsitaṃ. Question – But friend, where and by whom was the Sampasādanīya Sutta spoken? Vissajjanā – nāḷandāyaṃ bhante pāvārikambavane āyasmatā sāriputtena bhāsitaṃ. Reply – Venerable sir, it was spoken by the Venerable Sāriputta at Nāḷandā, in Pāvārika's Mango Grove. Pāsādikasutta The Pāsādika Sutta Pucchā – pāsādikasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. Question – But friend, where was the Pāsādika Sutta spoken by the Blessed One, concerning whom, and on what occasion? Vissajjanā – sakkesu bhante vedhaññānāma sakyānaṃ ambavane pāsāde cundaṃ samaṇuddesaṃ ārabbha bhāsitaṃ, cundo bhante samaṇuddeso pāvāyaṃ nigaṇṭhassa nāṭaputtassa kālaṃ kiriyāya bhinnānaṃ nigaṇṭhānaṃ dvedhikajātānaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ aññamaññaṃ mukhasattīhi vitujjanakāraṇaṃ āyasmato ānandassa ārocesi, āyasmā ca bhante ānando bhagavato etamatthaṃ ārocesi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. 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. Lakkhaṇasutta The Lakkhaṇa Sutta Pucchā – lakkhaṇasuttaṃ [Pg.234] panāvuso bhagavatā kattha bhāsitaṃ. Question – But friend, where was the Lakkhaṇa Sutta spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante jetavanamahāvihāre bhāsitaṃ. Reply – Venerable sir, it was spoken at Sāvatthī, in the Great Monastery of Jetavana. Siṅgālasutta The Siṅgāla Sutta Pucchā – siṅgālasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ. Question – But friend, where was the Siṅgāla Sutta spoken by the Blessed One, concerning whom, and on what occasion? Vissajjanā – rājagahe bhante siṅgālaṃ gahapatiputtaṃ ārabbha bhāsitaṃ, siṅgālo bhante gahapatiputto kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassati puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disaṃ, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. 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. Āṭānāṭiyasutta The Āṭānāṭiya Sutta Pucchā – āṭānāṭiyasuttaṃ [Pg.235] panāvuso bhagavatā kattha kismiṃ vatthusmiṃ bhāsitaṃ. Question – But friend, where was the Āṭānāṭiya Sutta spoken by the Blessed One, and on what occasion? Vissajjanā – rājagahe [Pg.236] bhante gijjhakūṭe pabbate bhāsitaṃ, bhagavati bhante rājagahe viharati cattāro mahārājāno catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā kevalakappaṃ gijjhakūṭapabbataṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, ekamantaṃ nisinno kho bhante vessavaṇo mahārājā āṭānāṭiyaṃ rakkhaṃ bhagavato ārocesi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ phāsuvihārāya, tasmiṃ bhante vatthusmiṃ bhāsitaṃ. 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. Saṅgītisutta The Saṅgīti Sutta Pucchā – saṅgīti [Pg.237] suttaṃ panāvuso kattha kena bhāsitaṃ. Question – But friend, where and by whom was the Saṅgīti Sutta spoken? Vissajjanā – pāvāyaṃ bhante āyasmatā sāriputtena bhāsitaṃ. Reply – Venerable sir, it was spoken by the Venerable Sāriputta at Pāvā. Dasuttarasutta The Dasuttara Sutta Pucchā – dasuttarasuttaṃ panāvuso kattha kena bhāsitaṃ. Question – But friend, where and by whom was the Dasuttara Sutta spoken? Vissajjanā – dasuttarasuttaṃ bhante campāyaṃ gaggarāya pokkharaṇiyā tīre āyasmatā sāriputtena bhāsitaṃ. Response: Venerable sir, the Dasuttara Sutta was spoken by the Venerable Sāriputta at Campā, on the bank of the Gaggarā Lotus Pond. Pucchā – ke [Pg.238] āvuso sikkhanti. Question: Who, friends, are training? Vissajjanā – sekkhā ca bhante puthujjanakalyāṇakā ca sikkhanti. Response: Venerable sir, both trainees and virtuous ordinary people train. Pucchā – ke āvuso sikkhitasikkhā. Question: Who, friends, are those who have completed their training? Vissajjanā – arahanto bhante sikkhitasikkhā. Response: Venerable sir, arahants are those who have completed their training. Pucchā – kassa [Pg.239] āvuso vacanaṃ. Question: Whose word is this, friend? Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa. Response: Venerable sir, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. Pucchā – kenāvuso ābhataṃ. Question: By whom, friend, was this brought? Vissajjanā – paramparāya bhante ābhataṃ. Response: Venerable sir, it was handed down by tradition.
Français
Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Deutsch
Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

Español
El Canon Pali	Los Comentarios	Los Subcomentarios	Otros
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi