Namo tassa bhagavato arahato sammāsambuddhassa

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

Suttantapiṭaka

The Basket of Discourses

Majjhimanikāya

The Middle-Length Discourses

Mūlapaṇṇāsapāḷi

The Root Fifty

Saṃgāyanassa pucchā vissajjanā

Questions and Answers of the Recitation

Pucchā – paṭhamamahāsaṃgītikāle [Pg.1] āvuso dhammasaṃgāhakā mahākassapādayo mahātheravarā dīghanikāyaṃ saṃgāyitvā tadanantaraṃ kiṃ nāma pāvacanaṃ saṃgāyiṃsu.

Question: During the first great council, friend, after the great elders such as Mahākassapa, the compilers of the Dhamma, had recited the Dīgha Nikāya, what teaching did they recite next?

Vissajjanā – paṭhamamahāsaṃgītikāle bhante dhammasaṃgāhakā mahākassapādayo mahātheravarā dīghanikāyaṃ saṃgāyitvā tadanantaraṃ majjhimaṃ nāma nikāyaṃ saṃgāyiṃsu.

Answer: During the first great council, venerable sir, after the great elders such as Mahākassapa, the compilers of the Dhamma, had recited the Long Discourses, they next recited the collection known as the Middle-Length Discourses.

Pucchā – majjhimanikāyo [Pg.2] nāma āvuso mūlapaṇṇāsako majjhima paṇṇāsako uparipaṇṇāsakoti paṇṇāsakavasena tividho, tattha kataraṃ paṇṇāsakaṃ paṭhamaṃ saṃgāyiṃsu.

Question: The Middle-Length Discourses, friend, are threefold by way of sections of fifty: the Root Fifty, the Middle Fifty, and the Final Fifty. Among these, which section of fifty did they recite first?

Vissajjanā – tīsu bhante paṇṇāsakesu mūlapaṇṇāsakaṃ nāma pāvacanaṃ dhammasaṃgāhakā mahātheravarā paṭhamaṃ saṃgāyiṃsu.

Answer: Among the three fifties, venerable sir, the great elders who compiled the Dhamma first recited the teaching known as the Root Fifty.

Pucchā – mūlapaṇṇāsakepi [Pg.3] āvuso pañcavaggā paṇṇāsa ca suttāni, tesu kataraṃ vaggaṃ katarañca suttaṃ paṭhamaṃ saṃgāyiṃsu.

Question: In the Root Fifty, friend, there are five chapters and fifty discourses. Among these, which chapter and which discourse did they recite first?

Vissajjanā – mūlapaṇṇāsake bhante pañcasu vaggesu paṭhamaṃ mūlapariyāyavaggaṃ paṇṇāsakesu ca suttesu paṭhamaṃ mūlapariyāyasuttaṃ saṃgāyiṃsu.

Answer: In the Root Fifty, venerable sir, among the five chapters, they first recited the Chapter on the Root of All Things, and among the fifty discourses, they first recited the Discourse on the Root of All Things.

Sādhu āvuso mayampi dāni tatoyeva paṭṭhāya saṃgītipubbaṅgamāni pucchāvissajjanakiccāni kātuṃ samārabhāma.

Good, friend. Let us now, starting from that very point, begin to undertake the duties of questioning and answering that precede the recitation.

Mūlapariyāyasutta

The Discourse on the Root of All Things

Pucchā – tena āvuso bhagavatā jānatā passatā arahatā sammāsambuddhena mūlapariyāyasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Friend, where, concerning whom, and on what subject was the Discourse on the Root of All Things spoken by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One?

Vissajjanā – ukkaṭṭhāyaṃ bhante pañcasate brāhmaṇakulā pabbajite ārabbha bhāsitaṃ, pañcasatā bhante brāhmaṇakulā pabbajitā [Pg.4] bhikkhū pariyattiṃ nissāya mānaṃ uppādesuṃ, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: It was spoken at Ukkaṭṭhā, venerable sir, concerning five hundred who had gone forth from brahmin families. Those five hundred monks, venerable sir, relying on their learning, gave rise to conceit. It was spoken on that subject.

Pucchā – taṃ panāvuso suttaṃ bhagavatā katihi vārehi katihi ca antogadhapadehi vibhajitvā bhāsitaṃ.

Question: But, friend, into how many sections and with how many embedded terms did the Blessed One divide and speak that discourse?

Vissajjanā – taṃ [Pg.5] pana bhante mūlapariyāyasuttaṃ bhagavatā aṭṭhahi ca vārehi catuvīsatiyā ca antogadhapadehi vibhajitvā desitaṃ.

Answer: Venerable sir, that Discourse on the Root of All Things was taught by the Blessed One, divided into eight sections and with twenty-four embedded terms.

Sabbāsavasutta

The Discourse on All the Taints

Pucchā – dutiyaṃ panāvuso sabbāsavasuttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: Now, friend, where and concerning whom was the second discourse, the Discourse on All the Taints, spoken by the Blessed One?

Vissajjanā – sabbāsavasuttaṃ pana bhante bhagavatā sāvatthiyaṃ sambahule bhikkhū ārabbha bhāsitaṃ.

Answer: The Discourse on All the Taints, venerable sir, was spoken by the Blessed One at Sāvatthī, concerning a number of monks.

Pucchā – tatthāvuso [Pg.6] bhagavatā āsavā katihi pakārehi vibhajitvā dassitā.

Question: Therein, friend, in how many ways were the taints divided and shown by the Blessed One?

Vissajjanā – sattahi bhante pakārehi vibhajitvā āsavā bhagavatā pakāsitā.

Answer: Venerable sir, the taints were declared by the Blessed One, having been divided in seven ways.

Dhammadāyādasutta

The Discourse on the Heirs of the Dhamma

Pucchā – dhammadāyādasuttaṃ [Pg.7] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Now, friend, where, concerning whom, and on what subject was the Discourse on the Heirs of the Dhamma spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ, bhagavato ca bhante bhikkhusaṅghassa ca tadā mahālābhasakkāro udapādi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: It was spoken at Sāvatthī, venerable sir, concerning a number of monks. And at that time, venerable sir, great gain and honor had arisen for the Blessed One and the community of monks. It was spoken on that subject.

Pucchā – tatthāvuso [Pg.9] dve anusandhayo, tesu paṭhame anusandhimhi kathaṃ bhagavatā bhikkhūnaṃ ovādo dinno.

Question: Therein, friend, there are two connections. In the first connection, how was the exhortation given to the monks by the Blessed One?

Vissajjanā – paṭhame bhante anusandhimhi dhammadāyādā me bhikkhave bhavatha mā āmisadāyādā, atthi me tumhesu anukampā, kinti me sāvakā dhammadāyādā bhaveyyuṃ no āmisadāyādāti evamādinā bhagavatā bhikkhūnaṃ ovādo dinno.

Answer: In the first connection, venerable sir, the exhortation was given to the monks by the Blessed One in this way: 'Be my heirs of the Dhamma, monks, not heirs of material things. I have compassion for you, thinking, "How might my disciples become heirs of the Dhamma, not heirs of material things?"'

Dhammadāyādā [Pg.11] me bhikkhave bhavatha mā āmisadāyādā, atthi me tumhesu anukampā kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā.

Be my heirs of the Dhamma, monks, not heirs of material things. I have compassion for you, thinking, 'How might my disciples be heirs of the Dhamma, not heirs of material things?'

Pucchā – dutiye [Pg.12] panāvuso anusandhimhi āyasmatā sāriputtattherena dhammasenāpatinā kīdisī dhammadesanā vibhajitvā pakāsitā.

Question: Now, friend, in the second connection, what kind of Dhamma teaching was divided and declared by the Venerable Sāriputta, the General of the Dhamma?

Vissajjanā – dutiye pana bhante anusandhimhi āyasmatā sāriputtattherena dhammasenāpatinā satthu pavivittassa viharato sāvakānaṃ vivekaṃ ananusikkhataṃ tīhi ṭhānehi gārayutaṃ, anusikkhantānañca tīhi ṭhānehi pāsaṃsataṃ, soḷasa ca pāpake dhamme tesañca pahānāya majjhimā paṭipadā vibhajitvā pakāsitā.

Answer: Now, in the second connection, venerable sir, the Venerable Sāriputta, the General of the Dhamma, divided and declared that disciples who do not train in seclusion while the Teacher is dwelling in seclusion are to be reproached on three grounds, and that those who do train are to be praised on three grounds; and he also divided and declared sixteen evil qualities and the middle path for their abandonment.

Bhayabheravasutta

The Discourse on Fear and Dread

Pucchā – bhayabheravasuttaṃ [Pg.13] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question—But, friend, where was the Discourse on Fear and Dread spoken by the Blessed One? Concerning whom, and on what occasion?

Vissajjanā – sāvatthiyaṃ bhante jāṇussoṇiṃ brāhmaṇaṃ ārabbha bhāsitaṃ, jāṇussoṇi bhante brāhmaṇo bhagavantaṃ upasaṅkamitvā etadavoca ‘‘ye me bho gotama kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ

Response—It was spoken at Sāvatthī concerning the brahmin Jāṇussoṇi. Venerable sir, the brahmin Jāṇussoṇi approached the Blessed One and said to him: ‘Master Gotama, those young men of good family who have gone forth from the household life into homelessness out of faith in Master Gotama—Master Gotama is their forerunner, Master…

Tesaṃ [Pg.14] gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā, bhoto ca pana gotamassa sā janatā diṭṭhānugatiṃ āpajjatī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Master Gotama is of great help to them; Master Gotama is their inspirer; and that populace follows your example.’ It was spoken, venerable sir, on that occasion.

Anaṅgaṇasutta

The Discourse Without Blemishes

Pucchā – anaṅgaṇasuttaṃ [Pg.15] panāvuso kattha kaṃ ārabbha kena bhāsitaṃ.

Question—But, friend, where was the Discourse Without Blemishes spoken? Concerning whom, and by whom?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

Response—Venerable sir, it was spoken at Sāvatthī by the Venerable Sāriputta, the General of the Dhamma, concerning a number of bhikkhus.

Ākaṅkheyyasutta

The Discourse on Aspirations

Pucchā – ākaṅkheyyasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question—But, friend, where was the Discourse on Aspirations spoken by the Blessed One? Concerning whom?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Response—It was spoken at Sāvatthī, venerable sir, concerning a number of bhikkhus.

Vatthasutta

The Discourse on the Simile of the Cloth

Pucchā – vatthasuttaṃ [Pg.16] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question—But, friend, where was the Discourse on the Simile of the Cloth spoken by the Blessed One? Concerning whom?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Response—It was spoken at Sāvatthī, venerable sir, concerning a number of bhikkhus.

Sallekhasutta

The Discourse on Effacement

Pucchā – sallekhasuttaṃ [Pg.17] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question—But, friend, where was the Discourse on Effacement spoken by the Blessed One? Concerning whom, and on what occasion?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ mahācundaṃ ārabbha bhāsitaṃ, āyasmā mahācundo bhante bhagavantaṃ upasaṅkamitvā etadavoca ‘‘yā imā bhante anekavihitā diṭṭhiyo loke uppajjanti, attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā, ādimeva nu kho bhante bhikkhuno manasikaroto evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hotī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Response—It was spoken at Sāvatthī, venerable sir, concerning the Venerable Mahācunda. The Venerable Mahācunda approached the Blessed One and said: ‘Venerable sir, these various views that arise in the world, connected either with theories of self or with theories of the world—is it by attending at the very outset that a bhikkhu abandons and relinquishes these views?’ It was spoken, venerable sir, on that occasion.

Pucchā – tattha [Pg.18] ca āvuso kati pariyāyā kati ca antogadhapadāni bhagavatā vibhajitvā pakāsitāni.

Question—And in that case, friend, how many sections and how many included terms were analyzed and explained by the Blessed One?

Vissajjanā – tattha bhante pañca pariyāyā catucattālīsa ca antogadhapadāni bhagavatā vitthārena bhāsitāni.

Response—In that case, venerable sir, five sections and forty-four included terms were explained in detail by the Blessed One.

Sammāṭṭhisutta

The Discourse on Right View

Pucchā – sammādiṭṭhisuttaṃ [Pg.19] panāvuso kattha kaṃ ārabbha kena bhāsitaṃ.

Question—But, friend, where was the Discourse on Right View spoken? Concerning whom, and by whom?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

Response—Venerable sir, it was spoken at Sāvatthī by the Venerable Sāriputta, the General of the Dhamma, concerning a number of bhikkhus.

Pucchā – kassa āvuso vacanaṃ.

Question—Whose words are these, friend?

Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa.

Response—The words of the Blessed One, venerable sir, the Arahant, the Perfectly Enlightened One.

Pucchā – kenāvuso ābhataṃ.

Question—By whom was it transmitted, friend?

Vissajjanā – paramparāya bhante ābhataṃ.

Response—Venerable sir, it has been transmitted by tradition.

Mahāsatipaṭṭhānasutta

The Great Discourse on the Foundations of Mindfulness

Pucchā – mahāsatipaṭṭhānasuttaṃ [Pg.20] panāvuso yogāvacarānaṃ bahupakārattā dīghanikāye ca idha cāti dvīsu nikāyesu porāṇakehi saṃgītikārehi dvikkhattuṃ saṃgāyitvā vitthārena patiṭṭhāpitaṃ, taṃ amhehi dīghanikāye yathānuppattavasena pucchitañca vissajjitañca. Tathāpi yogāvacarānaṃ bahupakārattāyeva taṃ [Pg.21] idānipi yathānuppattavasena puna pucchissāmi, taṃ panetaṃ āvuso mahāsatipaṭṭhānasuttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question—But, friend, the Great Discourse on the Foundations of Mindfulness, because of its great benefit to practitioners, was recited twice by the ancient compilers in two collections, in the Dīgha Nikāya and here, and was established in detail. We have already questioned and answered it in the Dīgha Nikāya in the order of its occurrence. Nevertheless, because of its great benefit to practitioners, I will now question it again in the order of its occurrence. But, friend, where was this Great Discourse on the Foundations of Mindfulness spoken by the Blessed One? Concerning whom?

Vissajjanā – kurūsu bhante kammāsadhamme nāma kurūnaṃ nigame sambahule bhikkhū ārabbha bhāsitaṃ.

Response—It was spoken, venerable sir, among the Kurus in Kammāsadhamma, a market town of the Kurus, concerning a number of bhikkhus.

Pucchā – kathañcāvuso [Pg.22] tattha ānāpānassati kāyānupassanā bhagavatā vibhajitvā pakāsitā.

Question—And how, friend, has mindfulness of breathing as a contemplation of the body been analyzed and explained there by the Blessed One?

Vissajjanā – idha bhikkhave bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā so satova assasati, satova passasati, dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, evamādinā bhante tattha ānāpānassati kāyānupassanā bhagavatā vibhajitvā pakāsitā.

Response—Here, bhikkhus, a bhikkhu—gone to the forest, to the root of a tree, or to an empty dwelling—sits down, folds his legs crosswise, holds his body erect, and establishes mindfulness before him. Mindful, he breathes in; mindful, he breathes out. Breathing in long, he knows, ‘I breathe in long’; or breathing out long, he knows, ‘I breathe out long.’ In this way and so on, venerable sir, mindfulness of breathing as contemplation of the body has been analyzed and explained there by the Blessed One.

Pucchā – kathañcāvuso [Pg.23] tattha iriyāpathakāyānupassanā bhagavatā vibhajitvā pakāsitā.

Question: And how, friend, was the contemplation of the body in terms of postures analyzed and explained there by the Blessed One?

Vissajjanā – puna caparaṃ bhikkhave bhikkhu gacchanto vā gacchāmīti pajānāti, ṭhito vā ṭhitomhīti pajānāti, nisinno vā nisinnomhīti pajānāti, sayāno vā sayānomhīti pajānāti, evamādinā bhante bhagavatā iriyāpathakāyānupassanā bhāvanā vibhajitvā pakāsitā.

Answer: Furthermore, bhikkhus, a bhikkhu, when walking, knows, ‘I am walking’; when standing, knows, ‘I am standing’; when sitting, knows, ‘I am sitting’; when lying down, knows, ‘I am lying down.’ In this way and so on, venerable sir, the development of the contemplation of the body in terms of postures was analyzed and explained by the Blessed One.

Pucchā – kathañcāvuso [Pg.24] tattha sampajaññakāyānupassanā bhagavatā vibhajitvā pakāsitā.

Question: And how, friend, was the contemplation of the body in terms of clear comprehension analyzed and explained there by the Blessed One?

Vissajjanā – puna caparaṃ bhikkhave bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite 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, evamādinā bhante bhagavatā tattha sampajaññakāyānupassanā vibhajitvā pakāsitā.

Answer: Furthermore, bhikkhus, a bhikkhu acts with clear comprehension in going forward and returning; in looking ahead and looking aside; in bending and stretching; in wearing the outer robe, bowl, and robe; in eating, drinking, chewing, and tasting; in defecating and urinating; in walking, standing, sitting, sleeping, waking, speaking, and keeping silent. In this way and so on, venerable sir, the contemplation of the body in terms of clear comprehension was analyzed and explained there by the Blessed One.

Pucchā – kathañcāvuso [Pg.26] tattha paṭikūlamanasikārakāyānupassanā bhagavatā vibhajitvā pakāsitā.

Question: And how, friend, was the contemplation of the body by way of reflection on repulsiveness analyzed and explained there by the Blessed One?

Vissajjanā – puna caparaṃ bhikkhave bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati atthi imasmiṃ kāye kesālomā nakhā dantā taco evamādinā bhante tattha bhagavatā paṭikūlamanasikārakāyānupassanā vibhajitvā pakāsitā.

Answer: Furthermore, bhikkhus, a bhikkhu reviews this very body from the soles of the feet upwards and from the top of the head downwards, enclosed by skin and full of various kinds of impurity, thus: ‘In this body there are head hairs, body hairs, nails, teeth, skin…’ In this way and so on, venerable sir, the contemplation of the body by way of reflection on repulsiveness was analyzed and explained there by the Blessed One.

Pucchā – kathañcāvuso [Pg.27] tattha dhātumanasikārakāyānupassanā bhagavatā vibhajitvā pakāsitā.

Question: And how, friend, was the contemplation of the body by way of reflection on the elements analyzed and explained there by the Blessed One?

Vissajjanā – puna caparaṃ bhikkhave bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātu evamādinā bhante bhagavatā dhātumanasikārakāyānupassanā vibhajitvā pakāsitā.

Answer: Furthermore, bhikkhus, a bhikkhu reviews this very body—however it is placed, however it is disposed—in terms of elements: ‘In this body there is the earth element, the water element, the fire element, the air element.’ In this way and so on, venerable sir, the contemplation of the body by way of reflection on the elements was analyzed and explained by the Blessed One.

Pucchā – kathañcāvuso [Pg.28] tattha nava sivathikakāyānupassanā bhagavatā vibhajitvā pakāsitā.

Question: And how, friend, were the nine charnel-ground contemplations of the body analyzed and explained there by the Blessed One?

Vissajjanā – puna caparaṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ so imameva kāyaṃ upasaṃharati ‘‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’’ti evamādinā bhante tattha bhagavatā nava sivathikakāyānupassanā bhāvanā vibhajitvā pakāsitā.

Answer: Furthermore, bhikkhus, just as one might see a body discarded in a charnel ground—one day dead, two days dead, or three days dead—bloated, bluish, and festering, so one applies this to one's own body, thus: ‘This body, too, is of the same nature, will come to be like that, and has not gone beyond it.’ In this way and so on, venerable sir, the development of the nine charnel-ground contemplations of the body was analyzed and explained there by the Blessed One.

Pucchā – kathañcāvuso [Pg.29] tattha vedanānupassanā bhagavatā vibhajitvā desitā.

Question: And how, friend, was the contemplation of feelings analyzed and taught there by the Blessed One?

Vissajjanā – idha bhikkhave bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘‘sukhaṃ vedanaṃ vedayāmī’’ti pajānāti, dukkhaṃ vā vedanaṃ vedayamāno ‘‘dukkha vedanaṃ vedayāmī’’ti pajānāti, adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘‘adukkhamasukhaṃ vedanaṃ vedayāmī’’ti pajānāti, evamādinā bhante tattha bhagavatā vedanānupassanā vibhajitvā pakāsitā.

Answer: Here, bhikkhus, a bhikkhu, when feeling a pleasant feeling, knows: ‘I am feeling a pleasant feeling’; when feeling a painful feeling, knows: ‘I am feeling a painful feeling’; when feeling a neither-painful-nor-pleasant feeling, knows: ‘I am feeling a neither-painful-nor-pleasant feeling.’ In this way and so on, venerable sir, the contemplation of feelings was analyzed and explained there by the Blessed One.

Pucchā – kathañcāvuso [Pg.30] tattha cittānupassanā bhagavatā vibhajitvā desitā.

Question: And how, friend, was the contemplation of the mind analyzed and taught there by the Blessed One?

Vissajjanā – idha bhikkhave bhikkhu sarāgaṃ vā cittaṃ ‘‘sarāgaṃ citta’’nti pajānāti, vītarāgaṃ vā cittaṃ ‘‘vītarāgaṃ citta’’nti pajānāti, sadosaṃ vā vītadosaṃ vā samohaṃ vā vītamohaṃ vā saṃkhittaṃ vā cittaṃ ‘‘saṃkhittaṃ citta’’nti pajānāti, vikkhittaṃ vā cittaṃ ‘‘vikkhittaṃ citta’’nti pajānāti, evamādinā tattha bhagavatā cittānupassanā vibhajitvā pakāsitā.

Answer: Here, bhikkhus, a bhikkhu knows a mind with lust as ‘a mind with lust,’ a mind without lust as ‘a mind without lust,’ a mind with hatred as ‘a mind with hatred,’ a mind without hatred as ‘a mind without hatred,’ a mind with delusion as ‘a mind with delusion,’ a mind without delusion as ‘a mind without delusion,’ a contracted mind as ‘a contracted mind,’ or a scattered mind as ‘a scattered mind.’ In this way and so on, the contemplation of the mind was analyzed and explained there by the Blessed One.

Pucchā – kathañcāvuso [Pg.31] tattha dhammānupassanā bhagavatā vibhajitvā desitā, taṃ saṅkhepamatteneva vissajjehi.

Question: And how, friend, was the contemplation of phenomena analyzed and taught there by the Blessed One? Please answer that only in brief.

Vissajjanā – idha bhikkhave bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu evamādinā bhante tattha bhagavatā pañcahi pabbehi dhammānupassanā vibhajitvā pakāsitā.

Answer: Here, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena, in terms of the five hindrances. In this way and so on, venerable sir, the contemplation of phenomena was analyzed and explained there by the Blessed One in five sections.

Cūḷasīhanādasutta

The Shorter Discourse on the Lion's Roar

Pucchā – cūḷanasīhanādasuttaṃ [Pg.32] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Now, friend, where, concerning whom, and on what subject was the Shorter Discourse on the Lion’s Roar spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante parihīnalābhasakkāre nānātitthiye ārabbha bhāsitaṃ, nānātitthiyā bhante parihīnalābhasakkārā tesu tesu ṭhānesu parideviṃsu, catasso ca bhante parisā bhagavato ekamatthaṃ ārocesuṃ, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: At Sāvatthī, venerable sir, it was spoken concerning various sectarians who had lost gains and honor. The various sectarians, venerable sir, having lost gains and honor, lamented in various places. And the four assemblies, venerable sir, reported this matter to the Blessed One as one. On that subject, venerable sir, it was spoken.

Mahāsīhanādasutta

The Great Discourse on the Lion's Roar

Pucchā – tenāvuso [Pg.34] bhagavatā jānatā passatā arahatā sammāsambuddhena mahāsīhanādasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Friend, where, concerning whom, and on what subject was the Great Discourse on the Lion's Roar spoken by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One?

Vissajjanā – vesāliyaṃ bhante sunakkhattaṃ licchaviputtaṃ ārabbha bhāsitaṃ, sanukkhatto bhante licchaviputto acirapakkanto hoti imasmā dhammavinayā, so vesāliyaṃ parisati evaṃ vācaṃ bhāsati [Pg.35] ‘‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’’ti, etamatthaṃ bhante āyasmā sāriputto bhagavato ārocesi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: At Vesālī, venerable sir, it was spoken concerning Sunakkhatta, the Licchavi prince. Sunakkhatta, the Licchavi prince, venerable sir, had recently departed from this Dhamma and Discipline. He spoke this word to the assembly in Vesālī: ‘The ascetic Gotama has no superhuman states, no distinction in knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Dhamma hammered out by reasoning, following an investigation, of his own ingenuity. And for whomever he teaches the Dhamma, it leads the practitioner to the complete destruction of suffering.’ This matter, venerable sir, the Venerable Sāriputta reported to the Blessed One. On that subject, venerable sir, it was spoken.

Pucchā – kati [Pg.36] panāvuso tattha bhagavatā tathāgatassa tathāgatabalāni vibhajitvā pakāsitāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

Question: But how many powers of a Tathāgata, friend, were analyzed and explained there by the Blessed One, endowed with which the Tathāgata claims the bull's place, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel?

Vissajjanā – dasa bhante tathāgatassa tathāgatabalāni bhagavatā vibhajitvā pakāsitāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

Answer: Ten powers of a Tathāgata, venerable sir, were analyzed and explained by the Blessed One, endowed with which the Tathāgata claims the bull's place, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Pucchā – kathañcāvuso [Pg.39] tattha bhagavatā catuverajjañāṇāni vibhajitvā pakāsitāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

Question: And how, friend, were the four grounds of confidence analyzed and explained there by the Blessed One, endowed with which the Tathāgata claims the bull's place, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel?

Vissajjanā – khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇāti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ sāriputta na samanupassāmi, etamahaṃ sāriputta nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. Evamādinā bhante tattha catuvesārajjañāṇāni bhagavatā vitthārena vibhajitvā pakāsitāni.

Reply: Sāriputta, I do not see any reason why any ascetic or brahmin, god or Māra, Brahmā or anyone in the world could rightly rebuke me, who claims to have destroyed the taints, by saying, “These taints have not been destroyed.” Sāriputta, not perceiving such a reason, I dwell secure, fearless, and assured. In this way, venerable sir, the Blessed One analyzed and revealed in detail the four knowledges of assurance.

Pucchā – kathañcāvuso [Pg.41] tattha bhagavatā pañcagatiparicchedañāṇaṃ vibhajitvā pakāsitaṃ.

Question: “And how, friend, was the knowledge of distinguishing the five destinations analyzed and explained there by the Blessed One?”

Vissajjanā – pañca kho imā sāriputta gatiyo, katamā pañca, nirayo tiracchānayoni pettivisayo manussā devā, evamādinā bhante bhagavatā tattha pañcagatiparicchedakañāṇaṃ vibhajitvā pakāsitaṃ.

Reply: “There are, Sāriputta, these five destinations. Which five? Hell, the animal realm, the realm of ghosts, humans, and devas. Thus, venerable sir, the Blessed One analyzed and explained there the knowledge that distinguishes the five destinations.”

Pucchā – kathañcāvuso [Pg.43] tattha tathāgato attano paññāveyyattiyā aparihāniṃ pakāsesi.

Question: “And how, friend, did the Tathāgata declare there the non-decline of his mastery of wisdom?”

Vissajjanā – santi kho pana sāriputta eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino yāvadevāyaṃ bhavaṃ puriso daharo hoti, evamādinā bhante tattha tathāgato attano paññāveyyattiyā aparihāniṃ pakāsesi.

Reply: “There are, Sāriputta, some ascetics and brahmins who hold such views and doctrines: ‘Only as long as this person is young…’ Thus, venerable sir, the Tathāgata declared there the non-decline of his mastery of wisdom.”

Mahādukkhakkhandhasutta

The Great Mass of Suffering Discourse

Pucchā – mahādukkhakkhandhasuttaṃ [Pg.45] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: “But, friend, the Great Mass of Suffering Discourse—where, concerning whom, and on what subject was it spoken by the Blessed One?”

Vissajjanā – sāvatthiyaṃ bhante aññatitthiye ārabbha bhāsitaṃ, sambahulā bhante aññatitthiyā bhikkhū etadavocuṃ ‘‘samaṇo āvuso gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema, samaṇo āvuso gotamo rūpānaṃ [Pg.46] vedanānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ vedanānaṃ pariññaṃ paññapema, idha no āvuso ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani’’nti, etamatthaṃ bhikkhū bhagavato ārocesuṃ, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, it was spoken concerning other sectarians. Several other sectarians said this to the bhikkhus: ‘Friend, the ascetic Gotama teaches the full understanding of sensual pleasures. We too teach the full understanding of sensual pleasures. The ascetic Gotama teaches the full understanding of forms and feelings. We too teach the full understanding of forms and feelings. So, friend, what is the difference, what is the point, what is the distinction between the teaching of the Dhamma by the ascetic Gotama and our teaching, between his instruction and our instruction?’ The bhikkhus reported this matter to the Blessed One. It was spoken concerning that matter, venerable sir.

Cūḷadukkhakkhandhasutta

The Shorter Discourse on the Aggregate of Suffering

Pucchā – cūḷadukkhakkhandhasuttaṃ [Pg.47] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: “But, friend, where, concerning whom, and on what occasion was the Cūḷadukkhakkhandha Sutta spoken by the Blessed One?”

Vissajjanā – sakkesu bhante kapilavatthusmiṃ mahānāmaṃ sakkaṃ ārabbha bhāsitaṃ, mahānāmo bhante sakko bhagavantaṃ upasaṅkamitvā etadavoca ‘‘dīgharattāhaṃ bhante bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti, evañcāhaṃ bhante bhagavatā dhammaṃ desitaṃ ājānāmi ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Atha ca pana me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti, tassa mayhaṃ bhante evaṃ hoti ‘ko su nāma me dhammo ajjhattaṃ appahino[Pg.48], yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’ti’’, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: “Venerable sir, it was spoken at Kapilavatthu, among the Sakyans, concerning Mahānāma the Sakyan. Venerable sir, Mahānāma the Sakyan approached the Blessed One and said: ‘For a long time, venerable sir, I have understood the Dhamma taught by the Blessed One thus: "Greed is an imperfection of the mind, hatred is an imperfection of the mind, delusion is an imperfection of the mind." And yet, venerable sir, sometimes greed overwhelms my mind, hatred overwhelms my mind, delusion overwhelms my mind. Then, venerable sir, it occurs to me: "What quality within me remains unabandoned, such that sometimes greed overwhelms my mind, hatred overwhelms my mind, delusion overwhelms my mind?"’ It was spoken on that occasion, venerable sir.”

Anumānasutta

The Inference Discourse

Pucchā – anumānasuttaṃ [Pg.49] panāvuso kattha kaṃ ārabbha kena bhāsitaṃ.

Question: “But friend, where, concerning whom, and by whom was the Inference Sutta spoken?”

Vissajjanā – bhaggesu bhante susumāragire bhesakaḷāvane āyasmatā mahāmoggallānattherena sambahule bhikkhū ārabbha bhāsitaṃ.

Reply: “Venerable sir, it was spoken in the Bhesakaḷā Grove at Susumāragira, among the Bhaggas, by the Venerable Mahāmoggallāna concerning many monks.”

Cetokhilasutta

The Mental Barrenness Discourse

Pucchā – cetokhilasuttaṃ [Pg.50] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: “But friend, where and concerning whom was the Mental Barrenness Discourse spoken by the Blessed One?”

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Reply: “At Sāvatthī, venerable sir, it was spoken concerning several monks.”

Vanapatthasutta

The Forest Thicket Discourse

Pucchā – vanapatthasuttaṃ [Pg.53] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: "But, friend, where and with reference to whom was the Forest Thicket Discourse spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Reply: “At Sāvatthī, venerable sir, it was spoken concerning several monks.”

Madhupiṇḍikasutta

The Honeyball Discourse

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

Question: "But, friend, where, concerning whom, and regarding what topic was the Honeyball Sutta spoken by the Blessed One?"

Vissajjanā – sakkesu bhante daṇḍapāṇiṃ sakkaṃ ārabbha bhāsitaṃ, daṇḍapāṇi bhante sakko bhagavantaṃ upasaṅkamitvā etadavoca ‘‘kiṃ vādī samaṇo kimakkhāyī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: “Venerable sir, it was spoken concerning Daṇḍapāṇi the Sakyan, among the Sakyans. Venerable sir, Daṇḍapāṇi the Sakyan approached the Blessed One and said: ‘What does the recluse assert? What does he explain?’ It was spoken on that occasion, venerable sir.”

Dvedhāvitakkasutta

The Discourse on the Two Kinds of Thought

Pucchā – dvedhāvitakkasuttaṃ [Pg.56] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: "But, friend, where and about whom was the Discourse on the Two Kinds of Thought spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Reply: “At Sāvatthī, venerable sir, it was spoken concerning several monks.”

Vitakkasaṇṭhānasutta

The Discourse on the Quieting of Thoughts

Pucchā – vitakkasaṇṭhānasuttaṃ [Pg.57] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: "But, friend, where and concerning whom was the Discourse on the Quieting of Thoughts spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Reply: “At Sāvatthī, venerable sir, it was spoken concerning several monks.”

Kakacūpamasutta

The Simile of the Saw Discourse

Pucchā – tenāvuso [Pg.58] bhagavatā…pe… sammāsambuddhena kakacūpamasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – "Friend, where, concerning whom, and on what occasion was the Simile of the Saw Discourse spoken by the Blessed One… the Perfectly Self-Enlightened One?"

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ moḷiyaphaggunaṃ ārabbha bhāsitaṃ, āyasmā bhante moḷiyaphagguno bhikkhunīhi saddhiṃ [Pg.59] ativelaṃ saṃsaṭṭho viharati, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – "Venerable sir, it was spoken at Sāvatthī concerning the Venerable Moḷiyaphagguna. Venerable sir, the Venerable Moḷiyaphagguna dwells associating excessively with nuns. It was spoken on that occasion, venerable sir."

Pucchā – atha [Pg.61] kho āvuso āyasmato moḷiyaphaggunassa taṃ bhagavato ovādaṃ sutvā kathaṃ cittaṃ uppannaṃ, kathañja bhagavā uttari bhikkhūna ovādamadāsi.

Question – "Then, friend, when the Venerable Moḷiyaphagguna heard that advice of the Blessed One, what thought arose in his mind, and what further advice did the Blessed One give to the monks?"

Vissajjanā – atha kho bhante moḷiyaphaggunassa bhagavato imaṃ ovādaṃ sutvā bhikkhunisaṃsaggato oramissāmi viramissāmītipi cittaṃ na uppannaṃ, asaṃvarameva bhante cittaṃ uppannaṃ, bhagavā ca bhante ārādhayiṃsu vata me bhikkhave bhikkhū ekaṃ samayaṃ cittaṃ, evamādinā uttari bhikkhūnaṃ ovādamadāsi.

Reply – "Then, venerable sir, upon hearing this advice from the Blessed One, the thought did not arise in the Venerable Moḷiyaphagguna’s mind: ‘I will withdraw and abstain from association with nuns.’ Instead, venerable sir, an unrestrained thought arose in his mind. And venerable sir, the Blessed One gave further advice to the monks, beginning with: ‘Monks, at one time the monks indeed pleased my mind…’"

Ubhato [Pg.64] daṇḍakena cepi bhikkhave kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ.

"Monks, even if bandits and marauders were to sever you limb by limb with a two-handled saw,"

Alagaddūpamasutta

The Simile of the Water-Snake Discourse

Pucchā – alagaddūpamasuttaṃ [Pg.65] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – "Friend, where, concerning whom, and on what occasion was the Simile of the Water-Snake Discourse spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃ bhante ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ ārabbha bhāsitaṃ, ariṭṭhassa bhante bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājādāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – "Venerable sir, it was spoken at Sāvatthī concerning the monk Ariṭṭha, formerly a vulture trapper. Venerable sir, such an evil wrong view had arisen in the monk Ariṭṭha, formerly a vulture trapper: ‘As I understand the Dhamma taught by the Blessed One, those things declared by the Blessed One to be impediments are not in fact impediments for one who engages in them.’ It was spoken on that occasion, venerable sir."

Pucchā – atha [Pg.68] kho āvuso āyasmato ariṭṭhassa gaddhabādhipubbassa kathaṃ cetaso parivitakko udapādi, kathañca bhagavā uttari bhikkhunaṃ dhammadesanaṃ pavattesi.

Question – "Then, friend, how did that train of thought arise in the mind of the Venerable Ariṭṭha, formerly a vulture trapper, and how did the Blessed One further expound the Dhamma to the monks?"

Vissajjanā – atha kho bhante ariṭṭhassa bhikkhuno gaddhabādhipubbassa ‘‘kiñcāpi maṃ bhagavā moghapurisavādena vadesi, na kho pana me maggaphalānaṃ upanissayo na hoti, svāhaṃ ārabhitvā ghaṭṭetvā maggaphalāni nibbattessāmī’’ti, evaṃ kho bhante cetaso parivitakko udapādi, bhagavā ca bhante duppaññassa alagaddūpamaṃ dassetvā alagaddūpamaṃ pariyattiñca dassetvā paññavato alagaddūpamāya ca kullūpamāya ca paññavato nissaraṇapariyattiṃ dassetvā cha ca diṭṭhiṭṭhānāni, tesañca channaṃ diṭṭhiṭṭhānānaṃ viniveṭhanākāraṃ dassetvā pariyosāne ca khandhakammaṭṭhānaṃ arahattanikūṭena dassetvā uttari bhikkhūnaṃ dhammakathaṃ pavattesi.

Reply – "Then, venerable sir, this thought arose in the mind of the monk Ariṭṭha, formerly a vulture trapper: ‘Even though the Blessed One calls me a worthless man, it is not that I lack the supporting condition for the paths and their fruits. By striving and exerting myself, I will bring forth the paths and their fruits.’ Thus, venerable sir, this thought arose in his mind. And venerable sir, the Blessed One, having shown the simile of the water-snake to the unwise, and having shown the teaching of the water-snake simile, and having shown the teaching of escape for the wise by means of the simile of the water-snake and the simile of the raft, and having shown the six grounds for views and the way of disentanglement from these six grounds for views, and having concluded by presenting the meditation subject of the aggregates culminating in arahantship, then gave a further Dhamma talk to the monks."

Vammikasutta

The Anthill Discourse

Pucchā – dhammikasuttaṃ [Pg.73] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ kumārakassapaṃ ārabbha bhāsitaṃ. Āyasmā bhante kumārakassapo bhagavantaṃ upasaṅkamitvā vammikapañhaṃ pucchi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – "At Sāvatthī, venerable sir, it was spoken concerning the Venerable Kumāra Kassapa. The Venerable Kumāra Kassapa, venerable sir, approached the Blessed One and asked the anthill question. It was spoken on that occasion, venerable sir."

Rathavinītasutta

The Relay of Chariots Discourse

Pucchā – rathavinītasuttaṃ [Pg.74] panāvuso kattha kena bhāsitaṃ.

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

Vissajjanā – sāvatthiyaṃ bhante āyasmatā ca sāriputtattherena dhammasenāpatinā āyasmatā ca puṇṇena mantāṇiputtena aññamaññaṃ pucchāvissajjanavasena bhāsitaṃ.

Reply – "At Sāvatthī, venerable sir, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma, and the Venerable Puṇṇa Mantāṇiputta, by way of mutual questions and answers."

Nivāpasutta

The Bait Discourse

Pucchā – nivāpasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question – "But, friend, where was the Nivāpa Sutta spoken by the Blessed One, and concerning whom?"

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Reply – "At Sāvatthī, venerable sir, it was spoken concerning a number of monks."

Pucchā – imasmiṃ [Pg.77] āvuso sutte ko nivāpo ko nevāpiko kā nevāpikaparisā kā migajātā kathañcetissā upamāya attho daṭṭhabbo.

Question – "In this discourse, friend, what is the bait, who is the bait-layer, what is the bait-layer's retinue, what are the kinds of deer, and how should the meaning of this simile be understood?"

Vissajjanā – imasmiṃ bhante sutte nivāpoti kho bhante pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ, nevāpikoti kho bhante mārassetaṃ pāpimato adhivacanaṃ, nevāpikaparisāti kho bhante māraparisāyetaṃ adhivacanaṃ, migajātāti kho bhante samaṇabrāhmaṇānametaṃ adhivacanaṃ, imasmiṃ bhante sutte etassa attho evaṃ daṭṭhabbo.

Reply – "In this discourse, venerable sir, 'bait' is a designation for the five strands of sensual pleasure. 'Bait-layer' is a designation for Māra the Evil One. 'Bait-layer's retinue' is a designation for Māra’s retinue. 'Kinds of deer' is a designation for ascetics and brahmins. In this discourse, venerable sir, the meaning should be understood thus."

Pāsarāsisutta

The Heap of Snares Discourse

Pucchā – kenāvuso [Pg.79] bhagavatā…pe… sammāsambuddhena pāsarāsisuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – "Friend, where, concerning whom, and on what occasion was the Pāsarāsi Sutta spoken by the Blessed One… the Perfectly Self-Enlightened One?"

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ, sambahulā bhante bhikkhū rammakassa brāhmaṇassa assame bhagavantaṃ ārabbha dhammiyā kathāya sannisīdiṃsu, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – "At Sāvatthī, venerable sir, it was spoken concerning a number of monks. Venerable sir, a number of monks were sitting together in the hermitage of the brahmin Rammaka for a Dhamma discussion concerning the Blessed One. It was spoken on that occasion, venerable sir."

Pucchā – atha [Pg.81] kho āvuso tesaṃ sambahulānaṃ bhikkhūnaṃ dhammiyā kathāya sannisinnānaṃ kīdisaṃ dhammakathaṃ kathesi.

Question – "Then, friend, what kind of Dhamma talk did he deliver to those monks who were sitting together for a Dhamma discussion?"

Vissajjanā – sādhu bhikkhave etaṃ kho bhikkhave tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe dhammiyā kathāya sannisīdeyyātha, sannipatitānaṃ vo bhikkhave dvayaṃ karaṇīyaṃ dhammī vā kathā ariyo vā tuṇhībhāvo. Dvemā bhikkhave pariyesanā ariyā ca pariyesanā anariyā ca pariyesanā. Evamādinā bhante bhagavā sannipatitānaṃ tesaṃ bhikkhūnaṃ ariyapariyesanañca anariyapariyesanañca vibhajitvā desesi.

Reply – "‘Good, monks. It is fitting for you, monks, as sons of good families who have gone forth out of faith from the household life into homelessness, that you should gather for a discussion on the Dhamma. When you have gathered, monks, two things are to be done: either a discussion on the Dhamma or noble silence. Monks, there are these two kinds of search: the noble search and the ignoble search.’ Beginning in this way, venerable sir, the Blessed One analyzed and taught the noble search and the ignoble search to those assembled monks."

Pucchā – kathañcāvuso [Pg.83] bhagavā attanāpi anariyapariyesanaṃ pahāya ariyapariyesanāya pariyesitabhāvaṃ pakāsesi.

Question – "And how, friend, did the Blessed One, having himself abandoned the ignoble search, proclaim that he had undertaken the noble search?"

Vissajjanā – ahampi sudaṃ bhikkhave pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo byādhidhammo maraṇadhammo sokadhammo saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi. Evamādinā bhante bhagavā attanāpi anariyapariyesanaṃ pahāya ariyapariyesanāya pariyesitabhāvaṃ pakāsesi.

Reply – "‘I too, monks, before my full enlightenment, while still an unenlightened Bodhisatta, being myself subject to birth, sought what was also subject to birth; being myself subject to aging, illness, death, sorrow, and defilement, I sought what was also subject to aging, illness, death, sorrow, and defilement.’ Beginning in this way, venerable sir, the Blessed One, having himself abandoned the ignoble search, proclaimed that he had undertaken the noble search."

Pucchā – evaṃ [Pg.85] paṭhamābhisambuddhassa āvuso bhagavato ajapālanigrodharukkhamūle nisinnassa dhammadesanāya katasanniṭṭhānassa kīdiso

Question – "Friend, for the Blessed One, newly enlightened, sitting at the foot of the Ajapāla banyan tree and having resolved to teach the Dhamma, what sort of thought arose in his mind?"

Cetaso [Pg.86] parivitakko udapādi, kathañca dhammadesanāya cārikā ahosi, kathañca paṭhamā dhammadesanā ahosi.

"And how did the journey for teaching the Dhamma come about, and how did the first teaching of the Dhamma come about?"

Vissajjanā – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ, ko imaṃ dhammaṃ khippameva ājānissatī’’ti evaṃ kho bhante bhagavato paṭhamābhisambuddhassa ajapālanigrodhamūle dhammadesanāya katasanniṭṭhānassa parivitakko udapādi, atha bhante bhagavā uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī, tena padasāyeva cārikaṃ pakkāmi dhammadesanāya, dveme bhikkhave antā pabbajitena na sevitabbā, katame dve, yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gāmmo pothujjaniko anariyo anattasaṃhito, evamādinā bhante bhagavato paṭhamā dhammadesanā ahosi.

The Reply – "To whom now should I first teach the Dhamma? Who will quickly understand this Dhamma?" Thus, venerable sir, this thought arose in the Blessed One, newly fully enlightened, while at the foot of the Ajapāla banyan tree, having resolved to teach the Dhamma. Then, venerable sir, after dwelling at Uruvelā as long as he pleased, the Blessed One set out on foot for Bārāṇasī to teach the Dhamma. "Monks, these two extremes are not to be cultivated by one who has gone forth. Which two? That which is indulgence in sensual pleasures—low, vulgar, common, ignoble, unbeneficial..." Beginning thus, venerable sir, was the Blessed One’s first teaching of the Dhamma.

Sabbābhibhū [Pg.89] sabbavidūhamasmi,Sabbadhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto,Sayaṃ abhiññāya kamuddiseyyaṃ.

All-vanquishing, all-knowing am I, unstained by all things; all-renouncing, freed by the destruction of craving, having directly known by myself, whom should I point to as my teacher?

Pucchā – kathañcāvuso [Pg.92] bhagavā pāsarāsiupamāya taṃ desanaṃ pariniṭṭhāpesi.

The Question – And how, friend, did the Blessed One bring that teaching to a conclusion with the simile of the heap of snares?

Vissajjanā – pañcime bhikkhave kāmaguṇā, katame pañca, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Sotaviññeyyā saddā. Ghānaviññeyyā gandhā. Jivhāviññeyyā rasā. Kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho bhikkhave pañca kāmaguṇā. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā ime kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā ‘‘anayamāpannā byāsanamāpannā yathākāmakaraṇīyā pāpimato’’, evamādinā bhante bhagavā pāsarāsiupamāya dhammadesanaṃ pariniṭṭhāpesi.

The Reply – "Monks, there are these five strands of sensual pleasure. Which five? Forms cognizable by the eye—desirable, pleasing, delightful, of a lovely form, connected with sensual desire, enticing. Sounds cognizable by the ear... Smells cognizable by the nose... Tastes cognizable by the tongue... Tangibles cognizable by the body—desirable, pleasing, delightful, of a lovely form, connected with sensual desire, enticing. These, monks, are the five strands of sensual pleasure. Whatever ascetics or brahmins are tied to, infatuated with, and obsessed by these sensual pleasures, not seeing the danger and lacking the wisdom of escape, they partake of them—they should be understood thus: ‘They have met with misfortune, they have met with disaster, they are subject to the Evil One’s will.’" Beginning thus, venerable sir, the Blessed One concluded the teaching on the Dhamma with the simile of the heap of snares.

Cūḷahatthipadopamasutta

The Shorter Discourse on the Simile of the Elephant's Footprint

Pucchā – tenāvuso [Pg.94] jānatā…pe… sammāsambuddhena cūḷahatthipadopamasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

The Question – Friend, by the Knower… by the Perfectly Self-Enlightened One, where, concerning whom, and on what matter was the Shorter Discourse on the Simile of the Elephant's Footprint spoken?

Vissajjanā – sāvatthiyaṃ bhante jāṇussoṇiṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Jāṇussoṇi bhante brāhmaṇo bhagavantaṃ upasaṅkamitvā yāvatako ahosi pilotikena paribbājakena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – At Sāvatthī, venerable sir, it was spoken concerning the brahmin Jāṇussoṇi. The brahmin Jāṇussoṇi, venerable sir, having approached the Blessed One, reported to him the entire conversation he had had with the wanderer Pilotika. On that matter, venerable sir, it was spoken.

Pucchā – kathañcāvuso [Pg.98] bhagavā hatthipadopamaṃ vitthārena paripūretvā desesi.

The Question – And how, friend, did the Blessed One teach the simile of the elephant's footprint, having completed it in detail?

Vissajjanā – ‘‘na kho brāhmaṇa ettāvatā hatthipadopamo vitthārena paripūro hoti, api ca brāhmaṇa yathā hatthipadopamo vitthārena paripūro hoti, taṃ suṇāhi sādhukaṃ manasikarohi bhāsissāmī’’ti, evamādinā bhante bhagavā hatthipadopamaṃ paripūretvā brāhmaṇassa jāṇussoṇissa desesi.

The Reply – “Not to this extent, brahmin, is the simile of the elephant’s footprint complete in detail. But, brahmin, as to how the simile of the elephant’s footprint is complete in detail, listen to that, pay close attention, and I will speak.” Beginning thus, venerable sir, the Blessed One, having completed the simile of the elephant’s footprint, taught it to the brahmin Jāṇussoṇi.

Mahāhatthipadopamasutta

The Greater Discourse on the Simile of the Elephant's Footprint

Pucchā – mahāhatthipadopamasuttaṃ [Pg.102] panāvuso kattha kaṃ ārabbha kena bhāsitaṃ.

The Question – But, friend, the Greater Discourse on the Simile of the Elephant’s Footprint – where, concerning whom, and by whom was it spoken?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

The Reply – At Sāvatthī, venerable sir, it was spoken by the Venerable Sāriputta, the General of the Dhamma, concerning a number of bhikkhus.

Mahāsāropamasutta

The Greater Discourse on the Simile of the Heartwood

Pucchā – mahāsāropamasuttaṃ [Pg.103] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

The Question – But, friend, the Greater Discourse on the Simile of the Heartwood – where, concerning whom, and on what matter was it spoken by the Blessed One?

Vissajjanā – rājagahe bhante devadattaṃ ārabbha bhāsitaṃ, devadatto bhante saṅghaṃ bhinditvā ruhiruppādakammaṃ katvā acirapakkanto hoti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – At Rājagaha, venerable sir, it was spoken concerning Devadatta. Devadatta, venerable sir, having split the Saṅgha and committed the act of causing blood to flow, had recently departed. On that matter, venerable sir, it was spoken.

Cūḷasāropamasutta

The Shorter Discourse on the Simile of the Heartwood

Pucchā – cūḷasāropamasuttaṃ [Pg.105] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

The Question – But, friend, the Shorter Discourse on the Simile of the Heartwood – where, concerning whom, and on what matter was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante piṅgalakocchaṃ brāhmaṇaṃ ārabbha bhāsitaṃ, piṅgalakoccho bhante brāhmaṇo bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – At Sāvatthī, venerable sir, it was spoken concerning the brahmin Piṅgalakoccha. The brahmin Piṅgalakoccha, venerable sir, approached the Blessed One and asked a question. On that matter, venerable sir, it was spoken.

Cūḷagosiṅgasutta

The Shorter Discourse at Gosiṅga

Pucchā – cūḷagosiṅgasuttaṃ [Pg.106] panāvuso bhagavatā kattha kena saddhiṃ bhāsitaṃ.

The Question – But, friend, the Shorter Discourse at Gosiṅga – where and with whom was it spoken by the Blessed One?

Vissajjanā – nābhike bhante gosiṅgasālavanadāye āyasmatā anuruddhattherena saddhiṃ bhāsitaṃ.

The Reply – At Nābhika, venerable sir, in the Gosiṅga Sāla-tree Grove, it was spoken with the Venerable Elder Anuruddha.

Mahāgosiṅgasutta

The Greater Discourse at Gosiṅga

Pucchā – mahāgosiṅgasuttaṃ panāvuso bhagavatā kattha kena saddhiṃ bhāsitaṃ.

The Question – But, friend, the Greater Discourse at Gosiṅga – where and with whom was it spoken by the Blessed One?

Vissajjanā – gosiṅgasālavanadāye bhante āyasmatā ca sāriputtattherena dhammasenāpatinā āyasmatā ca mahāmoggallānattherena saddhiṃ bhāsitaṃ.

The Reply – In the Gosiṅga Sāla-tree Grove, venerable sir, it was spoken with the Venerable Elder Sāriputta, the General of the Dhamma, and with the Venerable Elder Mahāmoggallāna.

Mahāgopālakasutta

The Greater Discourse on the Cowherd

Pucchā – mahāgopālakasuttaṃ [Pg.107] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

The Question – But, friend, the Greater Discourse on the Cowherd – where and concerning whom was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

The Reply – At Sāvatthī, venerable sir, it was spoken concerning a number of bhikkhus.

Cūḷagopālakasutta

The Shorter Discourse on the Cowherd

Pucchā – cūḷagopālakasuttaṃ [Pg.109] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

The Question – But, friend, the Shorter Discourse on the Cowherd – where and concerning whom was it spoken by the Blessed One?

Vissajjanā – vajjīsu bhante ukkacelāyaṃ gaṅgāya nadiyā tīre sambahule bhikkhū ārabbha bhāsitaṃ.

The Reply – Among the Vajjis, venerable sir, at Ukkacelā on the bank of the river Ganges, it was spoken concerning a number of bhikkhus.

Cūḷasaccakasutta

The Shorter Discourse with Saccaka

Pucchā – tenāvuso [Pg.110] jānatā…pe… sammāsambuddhena cūḷasaccakasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – But, friend, by the Knower… by the Perfectly Enlightened One, where was the Shorter Discourse with Saccaka spoken, concerning whom, and on what matter?

Vissajjanā – vesāliyaṃ bhante saccakaṃ nigaṇṭhaputtaṃ ārabbha bhāsitaṃ, saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṃ yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca ‘‘kathaṃ pana bhavaṃ gotamo sāvake vineti, kathaṃ bhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī’’ti, atha bhante bhagavatā aniccavāde ca anattavāde ca pakāsite saccako nigaṇṭhaputto pathavīupamaṃ dassetvā attano attavādaṃ pakāsesi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Vesālī, venerable sir, it was spoken concerning Saccaka the Nigaṇṭha’s son. Saccaka the Nigaṇṭha’s son, together with a large assembly of Licchavis, approached the Blessed One. Having approached, he said this to the Blessed One: “How does the venerable Gotama train his disciples, and what kind of instruction by the venerable Gotama frequently occurs among his disciples?” Then, venerable sir, when the Blessed One had explained the doctrine of impermanence and the doctrine of non-self, Saccaka the Nigaṇṭha’s son, having presented the simile of the earth, expounded his own doctrine of self. On that matter, venerable sir, it was spoken.

Pucchā – evaṃ [Pg.114] āvuso saccakena nigaṇṭhaputtena mahāpathavīupamaṃ dassetvā attavāde pakāsite kathaṃ bhagavā taṃ attavādaṃ puna patiṭṭhāpetvā samanuyuñji samanugāhi samanubhāsi.

Question – Friend, when Saccaka the Nigaṇṭha’s son, after presenting the simile of the great earth, had expounded his doctrine of self, how did the Blessed One cross-examine, question, and press him regarding that doctrine of self?

Vissajjanā – ‘‘nanu tvaṃ aggivessana evaṃ vadesi, rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’’ti, evaṃ kho bhante bhagavā saccakaṃ nigaṇṭhaputtaṃ taṃ attavādaṃ patiṭṭhāpesi. Patiṭṭhāpetvā ca pana bhante bhagavā ‘‘tena hi aggivessana taññevettha paṭipucchissāmi, yathā te khameyya, tathā taṃ byākareyyāsī’’ti evamādinā bhante bhagavā saccakaṃ nigaṇṭhaputtaṃ samanuyuñji samanugāhi samanubhāsi.

Reply – “Aggivessana, do you not speak thus: ‘Form is my self, feeling is my self, perception is my self, volitional formations are my self, consciousness is my self’?” Thus, venerable sir, the Blessed One had Saccaka the Nigaṇṭha’s son reaffirm that doctrine of self. And having had him reaffirm it, venerable sir, the Blessed One, beginning with the words, “Well then, Aggivessana, I will question you on this very point. Answer as you see fit,” cross-examined, interrogated, and pressed Saccaka the Nigaṇṭha’s son.

Pucchā – evaṃ [Pg.119] kho āvuso saccake nigaṇṭhaputte tuṇhībhūte adhomukhe pajjhāyante appaṭibhāne nisinne dummukho nāma licchaviputto bhagavantaṃ kiṃ vacanaṃ avoca.

Question – Friend, when Saccaka the Nigaṇṭha’s son was sitting silent, with face downcast, brooding, and at a loss for a reply, what did a Licchavi youth named Dummukha say to the Blessed One?

Vissajjanā – evaṃ bhante saccake nigaṇṭhaputte tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne dummukho licchaviputto [Pg.120] bhagavantaṃ etadavoca ‘‘upamā maṃ bhagavā paṭibhātī’’ti.

Reply – Venerable sir, when Saccaka the Nigaṇṭha’s son was sitting silent, abashed, with shoulders drooping, head down, brooding, and at a loss for a reply, the Licchavi youth Dummukha said this to the Blessed One: “A simile occurs to me, Blessed One.”

Pucchā – atha [Pg.121] kho āvuso saccako nigaṇṭhaputto bhagavantaṃ kīdisaṃ pañhaṃ pucchi, kathañca taṃ bhagavā byākāsi.

Question – Then, friend, what question did Saccaka the Nigaṇṭha’s son ask the Blessed One, and how did the Blessed One answer it?

Vissajjanā – atha kho bhante saccako nigaṇṭhaputto dummukhaṃ licchaviṃ apasādetvā bhagavantaṃ sekhañca asekhañca pañhaṃ pucchi, bhagavā ca bhante ‘‘idha aggivessana mama sāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā’’ evamādinā sekhañca asekhañca puggalaṃ vibhajitvā byākāsi.

Reply – Then, venerable sir, Saccaka the Nigaṇṭha’s son, having dismissed Dummukha the Licchavi, asked the Blessed One a question concerning the trainee and the one beyond training. And the Blessed One, venerable sir, distinguished and explained the person who is a trainee and the one beyond training, beginning thus: “Here, Aggivessana, a disciple of mine regards any kind of form—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near…”

Buddho [Pg.122] so bhagavā bodhāya dhammaṃ deseti.

The Blessed One, being enlightened, teaches the Dhamma for enlightenment.

Danto so bhagavā damathāya dhammaṃ deseti.

The Blessed One, being tamed, teaches the Dhamma for taming.

Santo so bhagavā samathāya dhammaṃ deseti.

The Blessed One, being at peace, teaches the Dhamma for tranquility.

Tiṇṇo so bhagavā taraṇāya dhammaṃ deseti.

The Blessed One, having crossed over, teaches the Dhamma for crossing over.

Parinibbuto so bhagavā parinibbānāya dhammaṃ deseti.

The Blessed One, being fully pacified, teaches the Dhamma for final Nibbāna.

Mahāsaccakasutta

The Greater Discourse with Saccaka

Pucchā – mahāsaccakasuttaṃ [Pg.123] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – But where, friend, was the Greater Discourse with Saccaka spoken by the Blessed One, concerning whom, and on what matter?

Vissajjanā – vesāliyaṃ bhante saccakaṃyeva nigaṇṭhaputtaṃ ārabbha bhāsitaṃ. Saccako bhante nigaṇṭhaputto aparadivase bhagavantaṃ upasaṅkamitvā bhagavato sāvake āsajja bhāvanādvayapaṭisaṃyuttaṃ vācaṃ bhāsati, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Vesālī, venerable sir, it was spoken concerning Saccaka the Nigaṇṭha’s son himself. On another day, venerable sir, Saccaka the Nigaṇṭha’s son approached the Blessed One and, attacking the Blessed One’s disciples, spoke words connected with the two kinds of development. On that matter, venerable sir, it was spoken.

Pucchā – kathañcāvuso [Pg.124] bhagavā saccakaṃ nigaṇṭhaputtaṃ paṭipucchitvā bhāvanādvayaṃ vibhajja kathesi.

Question – And how, friend, did the Blessed One, having questioned Saccaka the Nigaṇṭha’s son in return, distinguish and explain the two kinds of development?

Vissajjanā – atha kho bhante bhagavā ‘‘kinti pana te aggivessana kāyabhāvanā sutā’’ti evamādinā saccakaṃ nigaṇṭhaputtaṃ paṭipucchitvā, kathañca aggivessana abhāvitakāyo ca hoti abhāvitacitto ca evamādinā bhāvanādvayaṃ vibhajitvā byākāsi.

Reply – Then, venerable sir, the Blessed One, having questioned Saccaka the Nigaṇṭha’s son in return, beginning with the words, ‘But how, Aggivessana, have you heard bodily development to be?’, then distinguished and explained the two kinds of development, beginning with the words, ‘And how, Aggivessana, is one undeveloped in body and undeveloped in mind?’.

Pucchā – atha [Pg.127] kho āvuso saccako nigaṇṭhaputto bhagavantaṃ kiṃ vacanaṃ avoca, kathañca bhagavā padhānakāle attanāanubhūtapubbā paramukkaṃsagatā sukhadukkhavedanāyo pakāsesi, yāpi bhagavato cittaṃ na pariyādāya aṭṭhaṃsu.

Question – Then, friend, what did Saccaka the Nigaṇṭha’s son say to the Blessed One? And how did the Blessed One describe the supreme pleasant and painful feelings previously experienced by himself during his striving, which did not overwhelm his mind?

Vissajjanā – atha kho bhante saccako nigaṇṭhaputto bhagavantaṃ etadavoca ‘‘na hi nūna bhoto gotamassa uppajjati, tathā rūpā sukhāvedanā, yathārūpā uppannā sukhāvedanā cittaṃ pariyādāya tiṭṭheyya, na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā, yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā’’ti atha kho bhagavā ‘‘kiñhi no siyā aggivessana, idha me [Pg.128] aggivessena pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi, evamādinā bhante bhagavā padhānakāle attanānubhūtapubbā paramukkaṃsagatā sukhadukkhavedanāyo vitthārena, yāpi bhagavato cittaṃ na pariyādāya aṭṭhaṃsu.

Reply – Then, venerable sir, Saccaka the Nigaṇṭha’s son said this to the Blessed One: ‘Surely, for the venerable Gotama no such pleasant feeling arises that, having arisen, could overwhelm his mind. Surely, for the venerable Gotama no such painful feeling arises that, having arisen, could overwhelm his mind.’ Then the Blessed One said: ‘Why should it not be so, Aggivessana? Here, Aggivessana, before my enlightenment, when I was still an unenlightened Bodhisatta, it occurred to me…’ Beginning thus, venerable sir, the Blessed One described in detail the supreme pleasant and painful feelings he had previously experienced himself during his striving, which did not overwhelm his mind.

Cūḷataṇhāsaṅkhayasutta

The Shorter Discourse on the Destruction of Craving

Pucchā – tenāvuso [Pg.132] bhagavatā jānatā…pe… sammāsambuddhena cūḷataṇhāsaṅkhayasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – By the Blessed One, the Knower… the Perfectly Enlightened One, where, friend, was the Shorter Discourse on the Destruction of Craving spoken, concerning whom, and on what matter?

Vissajjanā – sāvatthiyaṃ bhante sakkaṃ devānamindaṃ ārabbha bhāsitaṃ. Sakko bhante devānamindo bhagavantaṃ upasaṅkamitvā etadavoca ‘‘kittāvatānukho bhante bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemi [Pg.133] accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, it was spoken concerning Sakka, lord of the devas. Sakka, venerable sir, lord of the devas, approached the Blessed One and said this: “To what extent, venerable sir, is a monk, in brief, freed through the destruction of craving, one who has reached the ultimate end, the ultimate security from the yoke, the ultimate holy life, the ultimate consummation, the best among devas and humans?” On that matter, venerable sir, it was spoken.

Kittāvatā [Pg.134] nu kho bhante bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyāsāno seṭṭho devamanussānaṃ –

To what extent, venerable sir, is a monk, in brief, freed through the destruction of craving, one who has reached the ultimate end, the ultimate security from the yoke, the ultimate holy life, the ultimate consummation, the best among devas and humans?

Mahātaṇhāsaṅkhayasutta

The Greater Discourse on the Destruction of Craving

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

Question – But where, friend, was the Greater Discourse on the Destruction of Craving spoken by the Blessed One, concerning whom, and on what matter?

Vissajjanā – sāvatthiyaṃ bhante sātiṃ bhikkhuṃ kevaṭṭaputtaṃ ārabbha bhāsitaṃ. Sātissa bhante bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā tadevidaṃ viññāṇaṃ sandhāvati [Pg.135] saṃsarati anañña’’nti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, it was spoken concerning the monk Sāti, the fisherman's son. For the monk Sāti, the fisherman's son, venerable sir, this pernicious view had arisen: ‘As I understand the Dhamma taught by the Blessed One, it is this very consciousness that runs on and transmigrates, not another.’ On that matter, venerable sir, it was spoken.

Pucchā – atha [Pg.136] kho āvuso bhagavā kathaṃ bhikkhū āmantetvā ca paṭipucchitvā ca anattabhāvadīpikaṃ dhammakathaṃ kathesi.

Question – Then, friend, how did the Blessed One, having addressed and questioned the monks in return, give a Dhamma discourse that illuminates the state of non-self?

Vissajjanā – atha bhante bhagavā bhikkhū ‘‘taṃ kiṃ maññatha bhikkhave, apināyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi ismiṃ dhammavinaye’’ti āmantetvā, tumhepi me bhikkhave evaṃ dhammaṃ desitaṃ ājānāthatyādinā bhikkhū paṭipucchitvā ca yaṃ yadeva bhikkhave paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇaṃ tveva saṅkhyaṃ gacchati, cakkhuñca paṭicca rūpe [Pg.137] ca uppajjati viññāṇaṃ cakkhuviññāṇaṃ tveva saṅkhyaṃ gacchati, evamādinā bhante anattatādīpikaṃ dhammiṃ kathaṃ kathesi.

The Reply – Then, venerable sir, the Blessed One addressed the monks: “What do you think, monks, has this monk Sāti, the son of a fisherman, kindled even a spark in this Dhamma and Discipline?” Having addressed them, and questioning the monks further with, “Monks, do you too understand the Dhamma as taught by me thus?”—and so on—he delivered a Dhamma talk illuminating the nature of non-self, saying: “Monks, dependent on whatever condition consciousness arises, it is reckoned accordingly. Dependent on the eye and forms, consciousness arises—it is reckoned as eye-consciousness.” And so on, venerable sir, he delivered a Dhamma talk illuminating the nature of non-self.

Mahāassapurasutta

The Great Discourse at Assapura

Pucchā – mahāassapurasuttaṃ [Pg.139] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Now, friend, where was the Great Discourse at Assapura spoken by the Blessed One? Concerning whom, and on what subject was it spoken?

Vissajjanā – aṅgesu bhante assapure nāma aṅgānaṃ nigame bahū manusse saddhe pasanne ārabbbha bhāsitaṃ. Bahū bhante manussā saddhā pasannā bhikkhusaṅghaṃ sakkaccaṃ upaṭṭhahiṃsu, sabbakālañca ratanattayapaṭisaṃyuttaṃ vaṇṇakathaṃyeva kathayiṃsu. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – Venerable sir, it was spoken in the Aṅga country, in the market town of the Aṅgas named Assapura, concerning many people who were faithful and devoted. Venerable sir, many faithful and devoted people respectfully attended to the Saṅgha and always spoke only words of praise connected with the Triple Gem. Venerable sir, it was spoken on that occasion.

Pucchā – katame [Pg.140] āvuso tattha bhagavatā dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca uttaruttari paṇītapaṇītā desitā.

Question: Friend, which qualities were taught there by the Blessed One as practices that make one an ascetic and a brahmin, progressively higher and more sublime?

Vissajjanā – hirottappā [Pg.141] parisuddhakāyasamācāro parisuddhavacīsamācāro parisuddhamanosamācāro parisuddhājīvo indriyesu guttadvāratā bhojanemattaññutā jāgariyānuyogo satisampajaññaṃ nīvaraṇappahānaṃ cattāri ca jhānāni tisso ca vijjā ime kho bhante tattha bhagavatā samaṇakaraṇā ca brāhmaṇakaraṇā ca uttaruttari paṇītapaṇītā dhammā desitā.

Answer: Moral shame and moral dread, purity of bodily conduct, purity of verbal conduct, purity of mental conduct, purity of livelihood, guarding the sense doors, moderation in food, devotion to wakefulness, mindfulness and clear comprehension, the abandonment of the hindrances, the four jhānas, and the three knowledges—these, venerable sir, are the qualities the Blessed One taught there as making one an ascetic and a brahmin, progressively higher and more sublime.

Cūḷaassapurasutta

The Shorter Discourse at Assapura

Pucchā – cūḷaassapurasuttaṃ [Pg.143] panāvuso bhagavatā katta kaṃ ārabbha bhāsitaṃ.

Question: But friend, where and concerning whom was the Shorter Discourse at Assapura spoken by the Blessed One?

Vissajjanā – tasmiṃyeva bhante assapure nigame teyeva manusse saddhe pasanne ārabbha bhāsitaṃ, tasmiṃyeva bhante vatthusmiṃ bhāsitaṃ.

Answer: Venerable sir, it was spoken in that very market town of Assapura, concerning those very faithful and devoted people; venerable sir, it was spoken on that very subject.

Pucchā – kathañcāvuso [Pg.144] tattha bhagavatā samaṇasāmīcippaṭipadā ca assamaṇasāmīcippaṭipadā ca vibhajitvā desitā.

Question: And how, friend, did the Blessed One there distinguish and teach the proper practice of an ascetic and the improper practice of an ascetic?

Vissajjanā – ‘‘kathañca bhikkhave bhikkhu na samaṇasāmīcippaṭipadaṃ paṭipanno hoti, yassa kassaci bhikkhave bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hotī’’ti evamādinā ca. Kathañca bhikkhave bhikkhu samaṇasāmīcippaṭipadaṃ paṭipanno hoti, yassa kassaci bhikkhave bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti evamādinā ca bhante bhagavatā tattha samaṇasāmīcippaṭipadā ca assamaṇasāmīcippaṭipadā ca vitthārena vibhajitvā desitā.

Answer: 'And how, monks, is a monk not practicing the proper practice of an ascetic? In any monk, monks, if covetousness is unabandoned in one who is covetous, if ill will is unabandoned in one with a mind of ill will...' and so on. 'And how, monks, is a monk practicing the proper practice of an ascetic? In any monk, monks, if covetousness is abandoned in one who is covetous, if ill will is abandoned in one with a mind of ill will...' and so on. Thus, venerable sir, the Blessed One there distinguished and explained in detail the proper practice of an ascetic and the improper practice of an ascetic.

Sāleyyakasutta

The Discourse to the People of Sālā

Pucchā – sāleyyakasuttaṃ [Pg.146] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But friend, where, concerning whom, and on what subject was the Discourse to the People of Sālā spoken by the Blessed One?

Vissajjanā – kosalesu bhante sālāyaṃ nāma brāhmaṇagāme sāleyyake brāhmaṇagahapatike ārabbha bhāsitaṃ. Sāleyyakā bhante brāhmaṇagahapatikā bhagavantaṃ upasaṅkamitvā etadavocuṃ ‘‘ko nu kho bho gotama hetu ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti, ko pana bho gotama hetu ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: Venerable sir, it was spoken in the Kosala country, in the brahmin village named Sālā, concerning the Sāleyyaka brahmin householders. The Sāleyyaka brahmin householders approached the Blessed One and said: 'What is the cause, Master Gotama, what is the reason, why some beings here, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a lower realm, in hell? And what is the cause, Master Gotama, what is the reason, why some beings here, with the breakup of the body, after death, are reborn in a good destination, a heavenly world?' It was spoken on that subject, venerable sir.

Verañjakasutta

The Discourse to the People of Verañjā

Pucchā – verañjakasuttaṃ [Pg.148] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Friend, where was the Discourse to the People of Verañjā spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – sāvatthiyaṃ bhante verañjake brāhmaṇagahapatike ārabbha bhāsitaṃ. Verañjakā bhante brāhmaṇagahapatikā bhagavantaṃ upasaṅkamitvā etadavocuṃ ‘‘ko nu kho bho gotama hetu ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti, ko pana bho gotama hetu ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – At Sāvatthī, venerable sir, it was spoken concerning the Verañjaka brahmin householders. The Verañjaka brahmin householders, venerable sir, approached the Blessed One and said: 'What is the cause, Master Gotama, what is the reason, why some beings here, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a lower realm, in hell? And what is the cause, Master Gotama, what is the reason, why some beings here, with the breakup of the body, after death, are reborn in a good destination, a heavenly world?' On this subject, venerable sir, it was spoken.

Mahāvedallasutta

The Greater Vedalla Sutta

Pucchā – mahāvedallasuttaṃ panāvuso kattha kena bhāsitaṃ.

Question: But friend, where and by whom was the Greater Vedalla Sutta spoken?

Vissajjanā – sāvatthiyaṃ bhante āyasmatā mahākoṭṭhikena puṭṭhena āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

The Reply – At Sāvatthī, venerable sir, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma, when questioned by the Venerable Mahākoṭṭhita.

Cūḷavedallasutta

The Shorter Vedalla Sutta

Pucchā – cūḷavedallasuttaṃ [Pg.149] panāvuso kattha kena bhāsitaṃ.

Question: But where, friend, was the Shorter Vedalla Sutta spoken, and by whom?

Vissajjanā – rājagahe bhante visākhena upāsakena puṭṭhāya dhammadinnāya theriyā bhāsitaṃ.

The Reply – At Rājagaha, venerable sir, it was spoken by the Elder Bhikkhunī Dhammadinnā when questioned by the lay follower Visākha.

Cūḷadhammasamādānasutta

The Shorter Discourse on the Undertaking of Practices

Pucchā – cūḷadhammasamādānasuttaṃ [Pg.150] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: But where, friend, and concerning whom was the Shorter Discourse on the Undertaking of Practices spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Answer: At Sāvatthī, venerable sir, it was spoken concerning a number of monks.

Mahādhammasamādānasutta

The Greater Discourse on the Undertaking of Practices

Pucchā – mahādhammasamādānasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: But where, friend, and concerning whom was the Greater Discourse on the Undertaking of Practices spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Answer: At Sāvatthī, venerable sir, it was spoken concerning a number of monks.

Vīmaṃsakasutta

The Discourse on Investigation

Pucchā – vīmaṃsakasuttaṃ [Pg.151] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question – Now where, friend, and concerning whom was the Discourse on the Investigator spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Answer – At Sāvatthī, venerable sir, it was spoken concerning a number of monks.

Kosambiyasutta

The Kosambī Discourse

Pucchā – kosambiyasuttaṃ panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – Now, friend, where, concerning whom, and on what occasion was the Kosambī Discourse spoken?

Vissajjanā – kosambiyaṃ bhante kosambike bhikkhū ārabbha bhāsitaṃ. Kosambikā bhante bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā [Pg.152] aññamaññaṃ mukhasattīhi vitudantā viharanti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer – At Kosambī, venerable sir, it was spoken concerning the monks of Kosambī. The monks of Kosambī, venerable sir, were given to quarrels, disputes, and contentions, dwelling while wounding each other with weapons of the mouth. On that occasion, venerable sir, it was spoken.

Brahmanimantanikasutta

The Discourse on the Invitation of a Brahmā

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

Question – Now, friend, where, concerning whom, and on what occasion was the Discourse on the Invitation of a Brahmā spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Answer – At Sāvatthī, venerable sir, it was spoken concerning a number of monks.

Māratajjaniyasutta

The Discourse on the Rebuke to Māra

Pucchā – māratajjanīyasuttaṃ [Pg.153] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

Question – Now, friend, where, concerning whom, on what occasion, and by whom was the Discourse on the Rebuke to Māra spoken?

Vissajjanā – sakkesu bhante susumāragire bhesakaḷāvane migadāye āyasmatā mahāmoggallānena māraṃ pāpimantaṃ ārabbha bhāsitaṃ. Māro bhante pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer – Venerable sir, among the Sakyans, at Susumāragira, in the Bhesakaḷā Grove, the deer park, it was spoken by the Venerable Mahāmoggallāna concerning Māra the Evil One. Venerable sir, Māra the Evil One had entered the belly of the Venerable Mahāmoggallāna, and had penetrated his stomach. On that occasion, venerable sir, it was spoken.

Majjhimapaṇṇāsapāḷi

The Middle Fifty Texts

Kandarakasutta

The Discourse with Kandaraka

Pucchā – tenāvuso [Pg.155] jānatā…pe… sammāsambuddhena kandarakasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – Friend, where, concerning whom, and on what occasion was the Discourse with Kandaraka spoken by that Blessed One who knows and sees... the Perfectly Enlightened One?

Vissajjanā – campāyaṃ bhante gaggarāya pokkharaṇiyā tīre pessañca hatthārohaputtaṃ kandarakañca paribbājakaṃ ārabbha bhāsitaṃ, kandarako bhante paribbājako bhagavato ca bhikkhusaṅghassa ca vaṇṇaṃ abhāsi, pesso ca bhante hatthārohaputto bhagavato ca dhammadesanāya ca vaṇṇaṃ abhāsi. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer – Venerable sir, at Campā, on the bank of the Gaggarā lotus pond, it was spoken concerning Pessa the elephant trainer’s son and the wanderer Kandaraka. Venerable sir, the wanderer Kandaraka spoke in praise of the Blessed One and the Sangha of monks, and Pessa the elephant trainer’s son, venerable sir, spoke in praise of the Blessed One and the teaching of the Dhamma. On that occasion, venerable sir, it was spoken.

Pucchā – evaṃ [Pg.156] kho āvuso kandarakena paribbājakena bhagavato ca bhikkhusaṅghassa ca abhippasannena vaṇṇe bhāsite kathaṃ bhagavā taṃ samanujānitvā dhammadesanārambhaṃ ārabhi, kathañca pesso hatthārohaputto bhagavato ca dhammadesanāya ca vaṇṇaṃ abhāsi[Pg.157], kathañca pessassa hatthārohaputtassa ajjhāsayānurūpaṃ dhammaṃ desesi.

Question – Thus, friend, when the wanderer Kandaraka, being deeply confident, had spoken in praise of the Blessed One and the Sangha of monks, how did the Blessed One acknowledge him and begin the Dhamma discourse? And how did Pessa the elephant trainer’s son speak in praise of the Blessed One and the teaching of the Dhamma? And how did the Blessed One teach the Dhamma in accordance with the inclination of Pessa the elephant trainer’s son?

Vissajjanā – evaṃ kho bhante kandarakena paribbājakena bhagavato ca bhikkhusaṅghassa ca abhippasannena vaṇṇe bhāsite ‘‘evametaṃ kandaraka evametaṃ kandaraka’’ evamādinā bhagavā taṃ samanujānitvā ‘‘santi hi kandaraka bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā’’ti evamādinā dhammadesanaṃ samārabhi. Atha kho bhante pesso hatthārohaputto ‘‘acchariyaṃ bhante abbhutaṃ bhante yāva supaññattā cime bhante bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā’’ti evamādinā bhagavato ca dhammadesanāya vaṇṇaṃ abhāsi, bhagavāpi bhante ‘‘gahanañhetaṃ pessa yadidaṃ manussā, uttānakañhetaṃ pessa yadidaṃ pasavo’’tiādinā pessassa hatthārohaputtassa ajjhāsayānurūpaṃ dhammakathaṃ desesi.

Answer – Venerable sir, when the wanderer Kandaraka, being deeply confident, had spoken in praise of the Blessed One and the Sangha of monks, the Blessed One acknowledged him with the words, “So it is, Kandaraka, so it is, Kandaraka,” and so on, and began the Dhamma discourse with the words, “For, Kandaraka, there are monks in this Sangha of monks who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge,” and so on. Then, venerable sir, Pessa the elephant trainer’s son spoke in praise of the Blessed One and the teaching of the Dhamma with the words, “It is wonderful, venerable sir, it is amazing, venerable sir, how well these four foundations of mindfulness have been declared by the Blessed One for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the attainment of the true way, for the realization of Nibbāna,” and so on. And the Blessed One, venerable sir, taught a Dhamma talk in accordance with the inclination of Pessa the elephant trainer’s son with the words, “Profound, Pessa, is this, namely, human beings; shallow, Pessa, is that, namely, animals,” and so on.

Pucchā – taṃ [Pg.162] panāvuso dhammadesanaṃ sutvā pessassa hatthārohaputtassa kīdiso ānisaṃso adhigato, kathañca bhagavā taṃ puggalacatukkadesanaṃ saṃkhittena bhāsitaṃ, bhikkhūnaṃ vitthārena vibhajitvā desesi.

Question – And, friend, having heard that Dhamma discourse, what kind of benefit was attained by Pessa the elephant trainer’s son? And how did the Blessed One, having spoken that teaching on the four kinds of persons in brief, then analyze and teach it in detail to the monks?

Vissajjanā – taṃ kho pana bhante dhammaṃ sutvā pessassa hatthārohaputtassa dve ānisaṃsā adhigatā saṅghe ca pasādo satipaṭṭhānapariggahaṇūpāyo [Pg.163] ca abhinavo. Bhagavā ca bhante taṃ puggalacatukkadesanaṃ bhikkhūhi yācito ‘‘katamo ca bhikkhave puggalo attaparitāpanānuyogamanuyutto’’tiādinā saṃkhittena bhāsitaṃ, vitthārena atthaṃ avibhattaṃ. Vitthārena vibhajitvā desesi.

Answer – Venerable sir, having heard that Dhamma, Pessa the elephant trainer’s son attained two benefits: confidence in the Sangha and a new way of taking up the foundations of mindfulness. And, venerable sir, the Blessed One, when requested by the monks, having spoken that teaching on the four kinds of persons in brief with the meaning unanalyzed, beginning with, “And what, monks, is the individual devoted to the practice of tormenting himself?” and so on, then analyzed and taught it in detail.

Aṭṭhakanāgarasutta

The Discourse at Aṭṭhakanāgara

Pucchā – aṭṭhakanāgarasuttaṃ [Pg.166] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

Question – Now, friend, where, concerning whom, on what subject, and by whom was the Discourse at Aṭṭhakanāgara spoken?

Vissajjanā – vesāliyaṃ bhante veḷuvagāmake gahapatiṃ aṭṭhakanāgaraṃ ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Dasamo bhante gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ upasaṅkamitvā etadavoca ‘‘atthi nu kho bhante ānanda tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhiṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer – Venerable sir, in Vesālī, in the village of Veḷuva, it was spoken by the Venerable Ānanda, the treasurer of the Dhamma, concerning the householder Dasama of Aṭṭhakanāgara. Venerable sir, the householder Dasama of Aṭṭhakanāgara approached the Venerable Ānanda and said this: “Venerable Ānanda, is there any one teaching declared by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, whereby a monk, dwelling heedful, ardent, and resolute, might liberate his as-yet-unliberated mind, bring his as-yet-undestroyed taints to destruction, and attain the as-yet-unattained unsurpassed security from bondage?” It was spoken on that subject, venerable sir.

Sekhasutta

The Discourse on the Learner

Pucchā – sekhasuttaṃ [Pg.168] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

Question – Now, friend, where, concerning whom, on what subject, and by whom was the Discourse on the Learner spoken?

Vissajjanā – sakkesu bhante kapilavatthusmiṃ santhāgāre āyasmatā ānandattherena dhammabhaṇḍāgārikena kāpilavatthave sakye ārabbha bhāsitaṃ. Bhagavā bhante kāpilavatthave sakye bahudevarattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi ‘‘paṭibhātu taṃ ānanda kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado, piṭṭhi me āgilāyati, tamahaṃ āyamissāmī’’ti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer – Venerable sir, among the Sakyans, at Kapilavatthu, in the assembly hall, it was spoken by the Venerable Ānanda, the treasurer of the Dhamma, concerning the Sakyans of Kapilavatthu. Venerable sir, the Blessed One, having instructed, encouraged, roused, and gladdened the Sakyans of Kapilavatthu with a Dhamma talk for much of the night, addressed the Venerable Ānanda: “Ānanda, let the learner’s course of practice be clear to you for the Sakyans of Kapilavatthu. My back is aching; I will stretch it.” It was spoken on that subject, venerable sir.

Potaliyasutta

The Discourse to Potaliya

Pucchā – potaliyasuttaṃ [Pg.170] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – But, friend, where, concerning whom, and on what subject was the Discourse to Potaliya spoken by the Blessed One?

Vissajjanā – aṅguttarāpesu bhante āpaṇe nāma aṅguttarāpānaṃ nigame potaliyaṃ gahapatiṃ paṭikkhittasabbakammantaṃ ārabbha bhāsitaṃ. Potaliyo bhante gahapati paṭikkhittasabbakammanto yena bhagavā tenupasaṅkami, upasaṅkamanto bhagavatā gahapativādena samudācariyamāno kupito anattamano bhagavantaṃ etadavoca ‘‘tayidaṃ bho gotama nacchannaṃ tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī’’ti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer – Venerable sir, among the Anguttarāpans, in the market town of Āpaṇa, it was spoken concerning the householder Potaliya, who had renounced all worldly activities. Venerable sir, the householder Potaliya, who had renounced all worldly activities, approached the Blessed One. As he was approaching, being addressed by the Blessed One with the term ‘householder,’ he became angry and displeased, and said this to the Blessed One: “This is not proper, Master Gotama, this is not fitting, that you address me with the term ‘householder.’” On that subject, venerable sir, it was spoken.

Pucchā – kathañcāvuso [Pg.172] bhagavā kāmānaṃ ādīnavaṃ vitthārena pakāsetvā ariyassa vinaye vohārasamucchedaṃ dassesi.

Question: But how, friend, did the Blessed One, after explaining in detail the drawbacks of sensual pleasures, point out the cutting off of conventional expression in the Noble Discipline?

Vissajjanā – atha bhante bhagavā ariyassa vinaye vohārasamucchedāya aṭṭha dhamme vibhajitvā ‘‘seyyathāpi gahapati kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa’’ evamādinā kāmesu ādīnavaṃ dassetvā pariyosāne tīhi vijjāhi ariyassa vinaye vohārasamucchedaṃ sabbenasabbaṃ sabbathāsabbaṃ vohārasamucchedaṃ vitthārena vibhajitvā desesi.

Reply: Then, venerable sir, the Blessed One, having analyzed eight things for the cutting off of conventional expression in the Noble Discipline, beginning with, "Householder, suppose a dog, weakened and overcome by hunger, were to approach a butcher shop," and having shown the drawbacks in sensual pleasures, in conclusion, explained in detail, through the three knowledges, the cutting off of conventional expression in the Noble Discipline, a cutting off in every way, a cutting off utterly and entirely.

Jīvakasutta

The Jīvaka Sutta

Pucchā – tenāvuso [Pg.173] bhagavatā…pe… sammāsambuddhena jīvakasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Friend, where, concerning whom, and on what subject was the Jīvaka Sutta spoken by the Blessed One, the Perfectly Self-Enlightened One?

Vissajjanā – rājagahe [Pg.174] bhante jīvakaṃ komārabhaccaṃ ārabbha bhāsitaṃ. Jīvako bhante komārabhacco bhagavantaṃ upasaṅkamitvā etadavoca ‘‘sutaṃ metaṃ bhante samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissa kataṃ maṃsaṃ paribhuñjati paṭicca kammanti. Ye te bhante evamāhaṃsu ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissa kataṃ maṃsaṃ paribhuñjati paṭicca kamma’nti, kacci te bhante bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, it was spoken in Rājagaha concerning Jīvaka Komārabhacca. Jīvaka Komārabhacca approached the Blessed One and said, "Venerable sir, I have heard that animals are killed on purpose for the ascetic Gotama, and that the ascetic Gotama knowingly eats meat that has been prepared on purpose for him, a deed done on his account. Venerable sir, those who say, 'Animals are killed on purpose for the ascetic Gotama, and the ascetic Gotama knowingly eats meat that has been prepared on purpose for him, a deed done on his account,' do they speak in accordance with the Blessed One’s words, not misrepresenting the Blessed One with falsehood, and explaining the Dhamma in accordance with the Dhamma, so that no legitimate ground for criticism could arise?" On that subject, venerable sir, it was spoken.

Upālisutta

The Upāli Sutta

Pucchā – upālisuttaṃ [Pg.177] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Now, friend, where, concerning whom, and on what subject was the Upāli Sutta spoken by the Blessed One?

Vissajjanā – nāḷandāyaṃ bhante upāliṃ gahapatiṃ ārabbha bhāsitaṃ. Upāli bhante gahapati bhagavantaṃ upasaṅkamitvā etadavoca ‘‘āgamā nukhvidha bhante dīghatapassī nigaṇṭho’’ti, evamādinā ca bhante upāli gahapati bhagavato paṭisandhāraṃ katvā attano ācariyassa nigaṇṭhassa nāṭaputtassa vādaṃ pakāsesi, vādaṃ vaṇṇesi. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, it was spoken at Nāḷandā concerning the householder Upāli. The householder Upāli, venerable sir, approached the Blessed One and said: "Venerable sir, has the naked ascetic Dīgha Tapassī come here?" And so on, venerable sir, the householder Upāli, having exchanged courteous greetings with the Blessed One, proclaimed the doctrine of his own teacher, the Nigaṇṭha Nāṭaputta, and praised the doctrine. On that subject, venerable sir, it was spoken.

Pucchā – atha [Pg.183] kho āvuso bhagavā upāliṃ gahapatiṃ tasmiṃ vāde kathaṃ samanuyuñjī samanugāhī samanubhāsī, kathañcassa upāyaṃ dassetvā yathābhūtaṃ atthaṃ ñāpesi.

Question: Then, friend, how did the Blessed One question, urge, and instruct the householder Upāli regarding that doctrine? And how, having shown him the way, did he make him understand the meaning as it really is?

Vissajjanā – atha kho bhante bhagavā upāliṃ gahapatiṃ ‘‘sace kho tvaṃ gahapati sacce patiṭṭhāya manteyyāsi, siyā no ettha kathāsallāpo’’ti upāliṃ gahapatiṃ kathaṃ samuṭṭhāpetvā ‘‘taṃ [Pg.184] kiṃmaññasi gahapati, idhassa nigaṇṭho ābādhiko dukkhito bāñhagilāno sītodakaparikkhitto uṇhodakapaṭisevī, so sītodakaṃ alabhamāno kālaṅkareyyā’’ti evamādinā bhante bhagavā cattāro upāye dassetvā upāliṃ gahapatiṃ yathābhūtamatthaṃ ñāpesi.

Reply: Then, venerable sir, the Blessed One, having roused the householder Upāli to speak, said: "If you, householder, were to speak based on truth, there could be a conversation between us." Then, venerable sir, the Blessed One, showing four methods, and beginning with: "What do you think, householder? Suppose here a Nigaṇṭha is sick, suffering, gravely ill, surrounded by cold water, requiring hot water. If he cannot obtain hot water, he might die," made the householder Upāli understand the truth as it is.

Pucchā – evaṃ [Pg.190] kho āvuso upāli gahapati bhagavatā saññāpito imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāraṃ akāsi, kathañca bhagavā taṃ puna anusāsitvā uttari vinesi.

Question: Thus, friend, the householder Upāli was convinced by the Blessed One in this Dhamma-Vinaya. What kind of expression of conviction did he make? And how did the Blessed One further instruct and train him afterward?

Vissajjanā – ‘‘purimenevāhaṃ bhante opammena bhagavato attamano abhiraddho, apicāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissa’’nti, evamādinā bhante upāli gahapati bhagavatā viññāpito imasmiṃ dhammavinaye pasanno pasannākāraṃ akāsi. Tattha bhagavā ca bhante ‘‘anuviccakāraṃ kho gahapati karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’’ti evamādinā puna anusāsitvā uttari yāva dhammacakkhupaṭilābhā vinesi.

Reply: "Venerable sir, I was already delighted and pleased by the Blessed One’s first simile. But I also wished to hear these varied and brilliant answers of the Blessed One, and so I thought it right to oppose the Blessed One." Thus, venerable sir, the householder Upāli, being informed by the Blessed One, made an expression of faith in this Dhamma-Vinaya. There, venerable sir, the Blessed One further instructed him, saying: "Householder, make a thorough investigation. Thorough investigation is good for well-known persons like you." And so on, he guided him up to the attainment of the vision of Dhamma.

Pucchā – kathañcāvuso [Pg.194] nigaṇṭhassa nāṭaputtassa upālissa gahapatissa nivesanaṃ gantvā āvīmaṃsanā ca upālissa gahapatissa paccuttarā kathā ca ahosi.

Question: And how, friend, was the inquiry of the Nigaṇṭha Nāṭaputta, having gone to the house of the householder Upāli, and the conversation in reply of the householder Upāli?

Vissajjanā – ‘‘ummattosi tvaṃ gahapati dattosi tvaṃ gahapatī’’ti evamādinā bhante nigaṇṭhassa nāṭaputtassa upālissa gahapatissa nivesanaṃ gantvā vīmaṃsā ca ‘‘bhaddikā bhante āvaṭṭanīmāyā kalyāṇī bhante āvaṭṭanīmāyāti’’ evamādinā upālissa gahapatissa paccuttarakathā ca ahosi.

Reply: "You are mad, householder; you are ruined, householder," and so on, venerable sir, was the inquiry of the Nigaṇṭha Nāṭaputta, having gone to the residence of the householder Upāli; and, "Excellent, venerable sir, is this converting trick, beautiful, venerable sir, is this converting trick," and so on, was the conversation in reply of the householder Upāli.

Dhīrassa [Pg.198] vigatamohassa,Pabhinnakhīlassa vijitavijayassa;

Anīghassa susamacittassa,Vuddhasīlassa sādhupaññassa;

Vesamantarassa vimalassa,Bhagavato tassa sāvakohamasmiṃ.

Of the wise one, with delusion gone, With broken stake, victorious in conquest; Untroubled, with a well-balanced mind, Advanced in virtue, with good wisdom; Of the boundless one, the stainless, I am a disciple of that Blessed One.

Akathaṃ kathissa tusitassa,Vantalokāmisassa muditassa;

Katasamaṇassa manujassa,Antimasārīrassa narassa.

Of the one without doubt, content, Who has renounced worldly pleasures, joyful; Of the human being who has accomplished his task, Of the man with his final body.

Anopamassa [Pg.199] virajassa,Bhagavato tassa sāvako hamasmi –

Of the Incomparable One, free from defilement, I am a disciple of that Blessed One.

Taṇhacchidassa buddhassa,Vītadhūmassa anupalittassa.Āhuneyyassa yakkhassa,Uttamapuggalassa atulassa;

Mahato yasaggapattassa,Bhagavato tassa sāvako hamasmi –

Of the Buddha who has cut off craving, Free from smoke, unsoiled. Of the one worthy of offerings, the spirit, The supreme person, incomparable; Of the great one who has attained the highest renown, I am a disciple of that Blessed One.

Kukkuravatikasutta

The Kukkuravatika Sutta

Pucchā – kukkuravatikasuttaṃ [Pg.200] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But, friend, where was the Kukkuravatika Sutta spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – koliyesu bhante haliddavasane nāma koliyānaṃ nigame puṇṇañca koliyaputtaṃ govatikaṃ acelañca seniyaṃ kukkuravatikaṃ ārabbha bhāsitaṃ. Puṇṇo bhante koliya putto govatiko bhagavantaṃ etadavoca ‘‘ayaṃ bhante acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati, tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ, tassa kā gati, ko abhisamparāyo’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, it was spoken among the Koliyans, in the Koliyan town of Haliddavasana, concerning Puṇṇa, the Koliyan son, a cow-ascetic, and the naked ascetic Seniya, a dog-ascetic. Puṇṇa, the Koliyan son, a cow-ascetic, said this to the Blessed One: 'Venerable sir, this naked ascetic Seniya, a dog-ascetic, performs a difficult feat: he eats food placed on the ground. This dog-practice has been undertaken and fully adopted by him for a long time. What will be his destination? What will be his future state?' On that subject, venerable sir, it was spoken.

Abhayarājakumārasutta

The Discourse to Prince Abhaya

Pucchā – tenāvuso [Pg.201] jānatā…pe… sammāsambuddhena abhayarājakumārasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Friend, where, concerning whom, and on what subject was the Discourse to Prince Abhaya spoken by the Blessed One, the Perfectly Self-Enlightened One?

Vissajjanā – rājagahe me bhante abhayaṃ rājakumāraṃ ārabbha bhāsitaṃ. Abhayo bhante rājakumāro bhagavantaṃ upasaṅkamitvā etadavoca ‘‘bhāseyya nu kho bhante tathāgato taṃ vācaṃ, yā sā vācā paresaṃ appiyā amanāpā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, it was spoken in Rājagaha concerning Prince Abhaya. Prince Abhaya, venerable sir, approached the Blessed One and said, 'Venerable sir, would the Tathāgata speak words that are disagreeable and unpleasant to others?' On that subject, venerable sir, it was spoken.

Bahuvedanīyasutta

The Bahuvedanīya Sutta

Pucchā – bahuvedanīyasuttaṃ [Pg.206] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But, friend, where, concerning whom, and regarding what matter was the Bahuvedanīya Sutta spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante āyasmantañca udāyiṃ pañcakaṅgañca thapatiṃ ārabbha bhāsitaṃ, pañcakaṅgo bhante thapati āyasmantaṃ udāyiṃ upasaṅkamitvā vedanaṃ pucchi, āyasmā bhante udāyī pañcakaṅgaṃ thapatiṃ etadavoca ‘‘tisso kho thapati vedanā vuttā bhagavatā sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā’’ti. Evaṃ vutte bhante pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca ‘‘na kho bhante udāyi tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā sukhā vedanā dukkhā vedanā, yāyaṃ bhante adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Neva asakkhi kho bhante āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ, na pana asakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ, atha kho bhante āyasmā ānando yāvatako ahosi [Pg.207] āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, this was spoken concerning the Venerable Udāyī and the carpenter Pañcakaṅga. Venerable sir, the carpenter Pañcakaṅga approached the Venerable Udāyī and asked about feeling. The Venerable Udāyī said to the carpenter Pañcakaṅga: “Three feelings, carpenter, have been spoken of by the Blessed One: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.” When this was said, venerable sir, the carpenter Pañcakaṅga said to the Venerable Udāyī: “No, Venerable Udāyī, not three feelings have been spoken of by the Blessed One, but two feelings: pleasant feeling and painful feeling. That neither-painful-nor-pleasant feeling, venerable sir, has been spoken of by the Blessed One as a peaceful, sublime happiness.” Venerable sir, the Venerable Udāyī was unable to convince the carpenter Pañcakaṅga, nor was the carpenter Pañcakaṅga able to convince the Venerable Udāyī. The Venerable Ānanda heard this conversation between the Venerable Udāyī and the carpenter Pañcakaṅga. Then, venerable sir, the Venerable Ānanda reported the entire conversation to the Blessed One. On that occasion, venerable sir, it was spoken.

Apaṇṇakasutta

The Incontrovertible Discourse

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

Question – But, friend, where was the Incontrovertible Discourse spoken by the Blessed One? In reference to whom, and on what subject matter was it spoken?

Vissajjanā – kosalesu bhante sālāyaṃ nāma kosalānaṃ brāhmaṇagāme sāleyyake brāhmaṇagahapatike ārabbha bhāsitaṃ. Sambahulā bhante aññatitthiyā sāleyyakānaṃ [Pg.208] brāhmaṇagahapatikānaṃ attano attano micchādiṭṭhiyo paṭiggaṇhāpesuṃ uggaṇhāpesuṃ. Te pana bhante sāleyyakā brāhmaṇagahapatikā ekadiṭṭhiyampi patiṭṭhātuṃ na sakkhiṃsu. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – Among the Kosalans, venerable sir, in the Kosalan brahmin village named Sālā, it was spoken concerning the brahmin householders of Sālā. Venerable sir, many adherents of other sects persuaded them to accept and adopt their own wrong views. But, venerable sir, those brahmin householders of Sālā were unable to become established in even a single view. Venerable sir, it was spoken regarding that matter.

Pucchā – tatra [Pg.209] āvuso bhagavatā paṭhamaṃ micchāvādo ca sammāvādo ca kathaṃ vibhajitvā pakāsito.

Question – There, friend, how did the Blessed One first distinguish and declare wrong view and right view?

Vissajjanā – tatra bhante bhagavatā ‘‘santi gahapatayo eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti evamādinā paṭhamaṃ micchāvādo ca sammāvādo ca vibhajitvā pakāsito.

Reply – There, venerable sir, the Blessed One first distinguished and declared wrong view and right view, beginning with: ‘There are, householders, some ascetics and brahmins who speak thus and hold such views: “There is no giving, no sacrifice, no offering, no fruit or result of good and bad deeds.”’

Pucchā – tattha [Pg.210] āvuso bhagavatā micchāvādīnañca doso sammāvādīnañca guṇo kathaṃ vicāretvā pakāsito.

Question – There, friend, how did the Blessed One investigate and declare the fault of those with wrong views and the virtue of those with right views?

Vissajjanā – tattha bhante bhagavatā ‘‘tatra gahapatayo yete samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti evamādinā bhante micchāvādīnañca doso sammāvādīnañca guṇo bhagavatā vicāretvā pakāsito.

Reply – Therein, venerable sir, the Blessed One has declared, after investigating, the fault of those who hold wrong views and the virtue of those who hold right views, beginning with: ‘There are, householders, those ascetics and brahmins who speak thus, who hold such views: “There is no giving, no sacrifice, no offering, no fruit or result of good and bad actions.”’

Pucchā – kathañcāvuso [Pg.212] tattha bhagavatā viññuno purisapuggalassa paṭisañcikkhaṇā pakāsitā.

Question – But how, friend, did the Blessed One declare the reflective consideration of an intelligent person?

Vissajjanā – tatra [Pg.213] gahapatayo viññū puriso iti paṭisañcikkhatīti evamādinā bhante tattha bhagavatā viññuno purisapuggalassa paṭisañcikkhaṇā pakāsitā.

Reply – Therein, venerable sir, the Blessed One has declared the reflective consideration of an intelligent individual, beginning with: ‘Householders, an intelligent person reflects thus.’

Pucchā – kathañcāvuso [Pg.215] bhagavatā aññesupi micchāvādasammāvādesu apaṇṇakapaṭipadā vicāretvā pakāsitā, taṃ saṅkhepato kathesi.

Question – And how, friend, did the Blessed One, after investigating other wrong views and right views, declare the infallible course? Please speak of it concisely.

Vissajjanā – yatheva bhante paṭhame vāde, evameva kho bhante akiriyavādādīsu catūsu ca micchāvādesu dosaṃ kiriyavādādīsu ca catūsu sammāvādesu guṇaṃ, tattha ca viññuno purisassa paṭisañcikkhaṇākāraṃ dassetvā bhagavatā apaṇṇakapaṭipadā pakāsitā.

Reply – Just as, venerable sir, in the first doctrine, so too in the four wrong views beginning with the doctrine of non-action, the fault is shown, and in the four right views beginning with the doctrine of action, the virtue is shown. Therein, the Blessed One has declared the infallible practice by showing the manner of reflective consideration for a wise person.

Ambalaṭṭhikarāhulovādasutta

The Discourse of Exhortation to Rāhula at Ambalaṭṭhikā

Pucchā – ambalaṭṭhikarāhulovādasuttaṃ [Pg.216] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question – But where, friend, and concerning whom was the Discourse of Exhortation to Rāhula at Ambalaṭṭhikā spoken by the Blessed One?

Vissajjanā – rājagahe bhante āyasmantaṃ rāhulaṃ ārabbha bhāsitaṃ.

Reply – At Rājagaha, venerable sir, it was spoken concerning the Venerable Rāhula.

Mahārāhulovādasutta

The Greater Discourse of Exhortation to Rāhula

Pucchā – mahārāhulovādasuttaṃ [Pg.217] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – But where, friend, concerning whom, and on what occasion was the Greater Discourse of Exhortation to Rāhula spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ rāhulaṃ ārabbha bhāsitaṃ. Āyasmā bhante rāhulo bhagavato ceva attano ca attabhāvasampattiṃ nissāya gehassitaṃ chandarāgaṃ uppādesi. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, it was spoken concerning the Venerable Rāhula. Venerable sir, on account of the perfection of his own being and that of the Blessed One, the Venerable Rāhula aroused desire and lust connected with the household life. It was spoken concerning that occasion, venerable sir.

Cūḷamālukyasutta

The Shorter Discourse to Mālukya

Pucchā – cūḷamālukyasuttaṃ [Pg.218] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – But where, friend, concerning whom, and on what occasion was the Shorter Discourse to Mālukya spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ mālukyaputtaṃ ārabbha bhāsitaṃ. Āyasmā bhante mālukyaputto attano pavivittassa rahogatassa paṭisallīnassa cetaso parivitakkaṃ bhagavato ārocesi. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, it was spoken concerning the Venerable Mālukyaputta. Venerable sir, the Venerable Mālukyaputta reported to the Blessed One the thought that arose in his mind while he was in seclusion, withdrawn, and in solitude. It was spoken concerning that occasion, venerable sir.

Mahāmālukyasutta

The Greater Discourse to Mālukya

Pucchā – mahāmālukyasuttaṃ [Pg.221] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – But where, friend, concerning whom, and on what occasion was the Greater Discourse to Mālukya spoken by the Blessed One?

Vissajjanā – tasmiṃyeva bhante sāvatthiyaṃ āyasmantaṃ mahāmālukyaputtaṃ ārabbha bhāsitaṃ.

Reply – Venerable sir, it was spoken in that same Sāvatthī concerning the Venerable Mālukyaputta.

Bhaddālisutta

The Discourse to Bhaddāli

Pucchā – tenāvuso [Pg.222] bhagavatā…pe… sammāsambuddhena bhaddālisuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – Friend, where, concerning whom, and on what occasion was the Discourse to Bhaddāli spoken by that Blessed One… the Perfectly Enlightened One?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ bhaddāliṃ ārabbha bhāsitaṃ. Āyasmā bhante bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, it was spoken concerning the Venerable Bhaddāli. Venerable sir, when the Blessed One was laying down a training rule and the Saṅgha of bhikkhus was undertaking the training, the Venerable Bhaddāli expressed a lack of enthusiasm. It was spoken concerning that occasion, venerable sir.

Accayo [Pg.223] maṃ bhante accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ, tassa me bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāya –

Venerable sir, a transgression overcame me, foolish, deluded, and unskillful as I was, in that when the Blessed One was laying down a training rule and the Saṅgha of bhikkhus was undertaking the training, I expressed a lack of enthusiasm. May the Blessed One accept my transgression as a transgression for the sake of future restraint.

Pucchā – atha [Pg.225] kho āvuso āyasmā bhaddāli bhagavantaṃ kīdisaṃ pañhaṃ pucchi, kathañcassa bhagavā taṃ vibhajitvā byākāsi.

Question – Then, friend, what sort of question did the Venerable Bhaddāli ask the Blessed One, and how did the Blessed One analyze and answer it for him?

Vissajjanā – atha kho bhante āyasmā bhaddāli ‘‘ko nu kho bhante hetu, ko paccayo, yena midhekaccaṃ bhikkhuṃ pasayu pasayu kāraṇaṃ karontī’’ti evamādinā bhagavantaṃ pañhaṃ apucchi. Bhagavā ca bhante ‘‘idha bhaddāli ekacco bhikkhu abhiṇhāpattiko hoti, āpattibahulo’’ evamādinā āyasmato bhaddālissa vibhajitvā byākāsi.

Reply – Then, venerable sir, the Venerable Bhaddāli asked the Blessed One a question, beginning with: “What, venerable sir, is the cause, what is the reason, that they repeatedly take action against a certain bhikkhu?” The Blessed One, venerable sir, analyzed and answered it for the Venerable Bhaddāli, beginning with: “Here, Bhaddāli, a certain bhikkhu is one who frequently commits offenses, who is abundant in offenses…”

Pucchā – tadāpi [Pg.228] kho āvuso āyasmā bhaddāli punapi bhagavantaṃ kīdisaṃ pañhaṃ pucchi, kathañcassa bhagavā tampi vibhajitvā byākāsi.

Question – Then again, friend, what sort of question did the Venerable Bhaddāli ask the Blessed One, and how did the Blessed One analyze and explain that too?

Vissajjanā – tadāpi bhante āyasmā bhaddāli ‘‘ko nu kho bhante hetu, ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ, bahutarā ca bhikkhū aññāya saṇḍahiṃsu. Ko pana bhante hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇḍahantī’’ti bhagavantaṃ punapi pañhaṃ apucchi. Bhagavā ca bhante ‘‘evametaṃ bhaddāli hoti, sattesu hāyamānesu saddhamme antaradhāyamāne bahutarāni honti appatarā ca bhikkhū aññāya saṇḍahantī’’ti, evamādinā āyasmato bhaddālissa vibhajitvā vibhajitvā byākatā.

Reply – Then again, venerable sir, the Venerable Bhaddāli asked the Blessed One another question: "What, venerable sir, is the cause, what is the reason, why in the past there were fewer training rules and more bhikkhus were established in final knowledge? And what, venerable sir, is the cause, what is the reason, why now there are more training rules and fewer bhikkhus are established in final knowledge?" The Blessed One, venerable sir, explained it to the Venerable Bhaddāli by analyzing it in detail, beginning with these words: "So it is, Bhaddāli. When beings are declining and the true Dhamma is disappearing, there are more training rules and fewer bhikkhus are established in final knowledge."

Laṭukikopamasutta

The Quail Simile Sutta

Pucchā – laṭukikopamasuttaṃ [Pg.1] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – aṅguttarāpesu bhante āpaṇe nāma aṅguttarāpānaṃ nigame āyasmantaṃ udāyiṃ ārabbha bhāsitaṃ. Āyasmā bhante udāyī bhagavantaṃ upasaṅkamitvā etadavoca ‘‘idha mayhaṃ bhante rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi ‘‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā, bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti’’. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Āpaṇa, venerable sir, a market town in the Aṅguttarāpa region, it was spoken concerning the Venerable Udāyī. Venerable sir, the Venerable Udāyī approached the Blessed One and said this: "Here, venerable sir, while I was alone in seclusion, this consideration arose in my mind: 'Truly, the Blessed One has removed many states of suffering for us. Truly, the Blessed One has brought many states of happiness for us. Truly, the Blessed One has removed many unwholesome states for us. Truly, the Blessed One has brought many wholesome states for us.'" It was spoken concerning that occasion, venerable sir.

Pucchā – atha [Pg.4] kho āvuso bhagavā kīdisī upamāyo dassetvā bhikkhūnaṃ ovādaṃ adāsi.

Question – Then, friend, what sort of similes did the Blessed One show when giving advice to the bhikkhus?

Vissajjanā – atha kho bhante bhagavā laṭukikopamaṃ hatthināgopamaṃ daliddapurisopamaṃ gahapatikopamanti catasso upamāyo dassetvā bhikkhūnaṃ ovādamadāsi.

Reply – Then, venerable sir, the Blessed One, having shown the four similes—the quail simile, the noble elephant simile, the poor man simile, and the householder simile—gave advice to the bhikkhus.

Pucchā – evañcāvuso [Pg.8] bhagavā catūhi upamāhi bhikkhūnaṃ ovādaṃ datvā kathaṃ uttari dhammadesanaṃ pavaḍḍhesi.

Question – And then, friend, having given advice to the bhikkhus with four similes, how did the Blessed One further develop the Dhamma teaching?

Vissajjanā – evaṃ kho bhante bhagavā catūhi upamāhi bhikkhūnaṃ ovādaṃ datvā ‘‘cattāro me udāyi puggalā santo saṃvijjamānā lokasmiṃ’’nti evamādinā uttari bhikkhūnaṃ dhammakathaṃ pavaḍḍhesi.

Reply – Thus, venerable sir, the Blessed One, having given advice to the bhikkhus with four similes, further developed the Dhamma teaching for the bhikkhus beginning with: "These four persons, Udāyī, are found existing in the world."

Cātumasutta

The Discourse at Cātuma

Pucchā – cātumasuttaṃ [Pg.10] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – cātumāyaṃ bhante āyasmantānaṃ sāriputtamoggalānattherānaṃ saddhivihārike adhunā pabbajite sambahule bhikkhū ārabbha bhāsitaṃ. Sāriputtamoggallānappamukhāni bhante pañcamattāni bhikkhusatāni cātumaṃ anuppattāni honti bhagavantaṃ dassanāya, te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṃ. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – Venerable sir, it was spoken at Cātuma concerning many newly ordained bhikkhus, pupils of the venerable elders Sāriputta and Moggallāna. Venerable sir, five hundred bhikkhus, with Sāriputta and Moggallāna at their head, had arrived at Cātuma to see the Blessed One. And those visiting bhikkhus, while exchanging greetings with the resident bhikkhus, arranging their lodgings, and putting away their bowls and robes, were making a loud and great noise. It was concerning that matter, venerable sir, that it was spoken.

Pucchā – kathañcāvuso [Pg.13] tattha bhagavā bhikkhūnaṃ ovādaṃ adāsi.

Question – And how, friend, did the Blessed One give advice to the bhikkhus there?

Vissajjanā – cattārimāni bhikkhave bhayāni udakorohante pātikaṅkhitabbānīti evamādinā bhante bhagavā tattha bhikkhūnaṃ ovādaṃ adāsi.

Reply – Venerable sir, the Blessed One gave advice to the bhikkhus there, beginning with these words: "Bhikkhus, these four dangers are to be expected by one who goes down into the water."

Naḷakapānasutta

The Discourse at Naḷakapāna

Pucchā – naḷakapānasuttaṃ [Pg.17] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question – Now, friend, where and concerning whom was the Naḷakapāna Sutta spoken by the Blessed One?

Vissajjanā – naḷakapāne bhante anuruddhattherappamukhe sambahule abhiññāte abhiññāte kulaputte ārabbha bhāsitaṃ.

Reply – Venerable sir, at Naḷakapāna, it was spoken concerning a number of very well-known clansmen, with the Elder Anuruddha at their head.

Goliyānisutta

The Discourse on Goliyāni

Pucchā – goliyānisuttaṃ [Pg.18] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

Question – Now, friend, where was the Goliyāni Sutta spoken, concerning whom, on what matter, and by whom?

Vissajjanā – rājagahe bhante āyasmantaṃ goliyāniṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Āyasmā bhante goliyāni āraññiko padasamācāro saṅghamajjhe osaṭo hoti kenacideva karaṇīyena, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – Venerable sir, it was spoken in Rājagaha by the Venerable Sāriputta, the General of the Dhamma, concerning the Venerable Goliyāni. Venerable sir, the Venerable Goliyāni, a forest-dweller who went on alms round, had come into the midst of the Saṅgha on account of some business. It was concerning that matter, venerable sir, that it was spoken.

Kīṭāgirisutta

The Discourse at Kīṭāgiri

Pucchā – tenāvuso [Pg.19] bhagavatā…pe… sammāsambuddhena kīṭāgirisuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – Now, friend, where was the Kīṭāgiri Sutta spoken by that Blessed One, the Arahant, the Perfectly Enlightened One, concerning whom, and on what matter?

Vissajjanā – kāsīsu bhante kīṭāgirismiṃ kāsīnaṃ nigame assajipunabbasuke bhikkhū ārabbha bhāsitaṃ. Assajipunabbasukā bhante bhikkhū bhikkhūhi sahadhammikaṃ vuccamānā evamāhaṃsu ‘‘mayaṃ kho āvuso sāyañceva bhuñjāma pāto ca divā ca vikāle, te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca, te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma, sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’ti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – Venerable sir, it was spoken in Kīṭāgiri, a town of the Kāsīs, concerning the bhikkhus Assaji and Punabbasuka. Venerable sir, when the bhikkhus Assaji and Punabbasuka were being spoken to in accordance with the Dhamma by other bhikkhus, they said this: "Friends, we eat in the evening, in the morning, and during the day at the wrong time. And by eating in the evening, in the morning, and during the day at the wrong time, we perceive that we have little illness, little affliction, lightness, strength, and a comfortable abiding. Why should we abandon what is directly visible to pursue what is of a later time? We will eat in the evening, in the morning, and during the day at the wrong time." It was concerning that matter, venerable sir, that it was spoken.

Tevijjavacchasutta

The Discourse to Vaccha on the Threefold Knowledge

Pucchā – tevijjavacchasuttaṃ [Pg.21] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – Now, friend, where was the Tevijjavaccha Sutta spoken by the Blessed One, concerning whom, and on what matter?

Vissajjanā – vesāliyaṃ bhante vacchagottaṃ paribbājakaṃ ārabbha bhāsitaṃ. Vacchagotto bhante paribbājako bhagavantaṃ etadavoca ‘‘sutaṃ me bhante samaṇo gotamo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’’nti. Ye te bhante evamāhaṃsu ‘‘samaṇo gotamo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’’nti. Kacci te bhante bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – Venerable sir, it was spoken in Vesālī concerning the wanderer Vacchagotta. Venerable sir, the wanderer Vacchagotta said this to the Blessed One: "Venerable sir, I have heard this: ‘The ascetic Gotama is all-knowing and all-seeing, and he claims to have complete knowledge and vision, such that his knowledge and vision are constantly and continuously present to him whether he is walking, standing, sleeping, or awake.’ Venerable sir, I hope that those who have said this are reporting the Blessed One’s words and not misrepresenting the Blessed One with what is untrue. I hope they are explaining the Dhamma in accordance with the Dhamma, so that no reasonable grounds for criticism could arise from it." It was concerning that matter, venerable sir, that it was spoken.

Aggivacchasutta

The Discourse to Vaccha on Fire

Pucchā – aggivacchasuttaṃ [Pg.23] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – Now, friend, where was the Aggivaccha Sutta spoken, concerning whom, and on what matter?

Vissajjanā – sāvatthiyaṃ bhante vacchagottaṃ paribbājakaṃ bhāsitaṃ. Vacchagotto bhante paribbājako bhagavantaṃ upasaṅkamitvā ‘‘kiṃ nu kho bho gotama ‘sassato loko idameva saccaṃ moghamañña’nti evaṃdiṭṭhi bhavaṃ gotamo’’ti evamādikaṃ pañhaṃ apucchi. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – Venerable sir, it was spoken at Sāvatthī to the wanderer Vacchagotta. Venerable sir, the wanderer Vacchagotta approached the Blessed One and asked him a question beginning thus: "Now, Master Gotama, does the good Gotama hold the view: 'The world is eternal; this alone is true, all else is false'?" It was concerning that matter, venerable sir, that it was spoken.

Mahāvacchasutta

The Greater Discourse to Vacchagotta

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

Question – But, friend, where was the Mahā-Vacchagotta Sutta spoken by the Blessed One? Concerning whom, and on what occasion, was it spoken?

Vissajjanā – rājagahe bhante vacchagottaṃyeva paribbājakaṃ ārabbha bhāsitaṃ. Vacchagotto bhante paribbājako bhagavantaṃ upasaṅkamitvā [Pg.24] etadavoca ‘‘dīgharattāhaṃ bhotā gotamena sahakathī, sādhu me bhavaṃ gotamo saṃkhittena kusalākusalaṃ desetū’’ti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Rājagaha, venerable sir, it was spoken concerning the wanderer Vacchagotta. Venerable sir, the wanderer Vacchagotta approached the Blessed One and said: "For a long time, Master Gotama, I have been in conversation with you. It would be good if Master Gotama would briefly teach me what is wholesome and unwholesome." On that occasion, venerable sir, it was spoken.

Pucchā – evaṃ [Pg.25] vutte kho āvuso vacchagotto paribbājako imasmiṃ dhammavinaye pasanno hutvā kīdisaṃ pasannākāraṃ akāsi, kathañcassa dhammābhisamayo ahosi.

Question – When this was said, friend, the wanderer Vacchagotta, having gained confidence in this Dhamma and Discipline, what kind of expression of confidence did he make, and how did his penetration of the Dhamma come about?

Vissajjanā – evaṃ vutte bhante vacchagotto paribbājako ‘‘sace hi bho gotama imaṃ dhammaṃ bhavaṃyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṃsu, evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgenā’’ti evamādinā imasmiṃ dhammavinaye pasanno pasannākāramakāsi. Yāva arahattañcassa dhammābhisamayo ahosi.

Reply – When this was said, venerable sir, the wanderer Vacchagotta made an expression of confidence, saying: "If, Master Gotama, only you, Master Gotama, had realized this Dhamma, but the bhikkhus had not, then this holy life would have been incomplete in that respect." And his penetration of the Dhamma extended to arahantship.

Dīghanakhasutta

The Dīghanakha Sutta

Pucchā – dīghanakhasuttaṃ [Pg.28] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – But, friend, where was the Dīghanakha Sutta spoken by the Blessed One? Concerning whom, and on what occasion, was it spoken?

Vissajjanā – rājagahe bhante dīghanakhaṃ paribbājakaṃ ārabbha bhāsitaṃ. Dīghanakho bhante paribbājako bhagavantaṃ upasaṅkamitvā etadavoca ‘‘ahañhi bho gotama evaṃvādī evaṃdiṭṭhi sabbaṃ me nakkhamatī’’ti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – At Rājagaha, venerable sir, it was spoken concerning the wanderer Dīghanakha. Venerable sir, the wanderer Dīghanakha approached the Blessed One and said: "Master Gotama, I am one who speaks thus, who holds such a view: 'Nothing is acceptable to me.'" On that occasion, venerable sir, it was spoken.

Pucchā – imasmiṃ [Pg.31] ca panāvuso veyyākaraṇasmiṃ bhaññamāne kesaṃ puggalānaṃ visesādhigamo ahosi.

Question – And, friend, while this exposition was being delivered, which individuals attained a special distinction?

Vissajjanā – imasmiñca pana bhante veyyākaraṇasmiṃ bhaññamāne āyasmato sāriputtassa anupādāya āsavehi cittaṃ vimucci, dīghanakhassa pana paribbājakassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

Reply – And while this exposition was being delivered, venerable sir, the Venerable Sāriputta’s mind was liberated from the taints by non-clinging. As for the wanderer Dīghanakha, right there on that very seat, the dust-free, stainless vision of the Dhamma arose in him: "Whatever is subject to arising is all subject to cessation."

Māgaṇḍiyasutta

The Māgaṇḍiya Sutta

Pucchā – māgaṇḍiyasuttaṃ [Pg.33] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question – But, friend, where was the Māgaṇḍiya Sutta spoken by the Blessed One? Concerning whom, and on what occasion, was it spoken?

Vissajjanā – kurūsu bhante kammāsadhamme nāma kurūnaṃ nigame bhāradvāja gottassa brāhmaṇassa agyāgāre tiṇasanthārake māgaṇḍiyaṃ paribbājakaṃ ārabbha bhāsitaṃ. Māgaṇḍiyo bhante paribbājako bhagavantaṃ ‘‘bhūnahu samaṇo gotamo’’ti vadesi, tasmiṃ bhante vaṭṭhusmiṃ bhāsitaṃ.

Reply – In the land of the Kurus, venerable sir, at Kammāsadhamma, a market town of the Kurus, in the fire-hall of a brahmin of the Bhāradvāja clan, on a spread of grass, it was spoken concerning the wanderer Māgaṇḍiya. Venerable sir, the wanderer Māgaṇḍiya said to the Blessed One: "The ascetic Gotama is a destroyer of growth." On that occasion, venerable sir, it was spoken.

Pucchā – kathañcāvuso [Pg.36] bhagavā tattha māgaṇḍiyassa paribbājakassa samanuyuñjitvā samanuyuñjitvā dhammaṃ desesi.

Question – And how, friend, did the Blessed One, questioning him again and again, teach the Dhamma to the wanderer Māgaṇḍiya there?

Vissajjanā – ‘‘cakkhuṃ kho māgaṇḍiya rūpārataṃ rūpasammuditaṃ, taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ desetī’’ti evamādinā bhante tattha bhagavā māgaṇḍiyassa paribbājakassa samanuyuñjitvā samanuyuñjitvā dhammaṃ desesi.

Reply – "Māgaṇḍiya, the eye delights in forms, is gladdened by forms. That is tamed, guarded, protected, and restrained by the Tathāgata, and he teaches the Dhamma for its restraint." In this way and so on, venerable sir, the Blessed One, questioning him again and again, taught the Dhamma to the wanderer Māgaṇḍiya there.

Pucchā – evaṃ [Pg.39] kho āvuso māgaṇḍiyena paribbājakena ‘‘nakiñci bho gotamā’’ti yathābhūtaṃ paṭissute kathaṃ bhagavā attanopi na kiñci kenacipi vattabbataṃ pakāsesi.

Question – When the wanderer Māgaṇḍiya truthfully acknowledged, "It is nothing, Master Gotama," how did the Blessed One declare that he himself is not to be spoken of as anything by anyone?

Vissajjanā – evaṃ kho bhante māgaṇḍiyena paribbājakena nakiñci bhogotamāti yathābhūtaṃ paṭissute ‘‘ahaṃ kho pana māgaṇḍiya pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyahi rūpehi iṭṭhehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehī’’ti evamādinā bhagavā attanopi na kiñci kenacipi vattabbataṃ pakāsesi.

Reply – Venerable sir, when the wanderer Māgaṇḍiya truthfully acknowledged, "It is nothing, Master Gotama," the Blessed One declared that he himself is not to be spoken of as anything by anyone, saying: "But I, Māgaṇḍiya, formerly, when I was a householder, was endowed and provided with, and enjoyed, the five strands of sensual pleasure—forms cognizable by the eye that are desirable, agreeable, pleasing, of a lovely form, connected with sensual desire, and arousing passion," and so on.

Pucchā – imasmiṃ [Pg.42] sutte pariyosānapucchaṃ pucchissāmi imañca panāvuso dhammadesanaṃ sutvā māgaṇḍiyo paribbājako imasmiṃ dhammavinaye pasanno hutvā kīdisaṃ pasannākāramakāsi.

Question – I will ask the concluding question about this discourse. Now, having heard this Dhamma teaching, friend, what kind of expression of confidence did the wanderer Māgaṇḍiya make, having gained confidence in this Dhamma and Discipline?

Vissajjanā – imaṃ [Pg.43] ca pana bhante dhammadesanaṃ sutvā māgaṇḍiyo paribbājako ‘abhikkantaṃ bho gotama abhikkantaṃ bho gotamā’’ti evamādinā imasmiṃ dhammavinaye pasanno pasannākāramakāsi.

Reply – Venerable sir, having heard this Dhamma teaching, the wanderer Māgaṇḍiya, having gained confidence in this Dhamma and Discipline, made an expression of confidence, saying: "Excellent, Master Gotama! Excellent, Master Gotama!" and so on.

Sandakasutta

The Sandaka Sutta

Pucchā – sandakasuttaṃ panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

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

Vissajjanā – kosambiyaṃ [Pg.44] bhante sandakaṃ paribbājakaṃ ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Sandako bhante paribbājako āyasmantaṃ ānandaṃ etadavoca ‘‘sādhuvata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariya ke dhammikathā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – Venerable sir, it was spoken in Kosambī by the Venerable Elder Ānanda, the treasurer of the Dhamma, concerning the wanderer Sandaka. Venerable sir, the wanderer Sandaka said this to the Venerable Ānanda: 'Good sir, let it occur to the Venerable Ānanda to speak the Dhamma-talk of his own teacher.' On that occasion, venerable sir, it was spoken.

Pucchā – kathañcāvuso [Pg.45] tattha cattāro abrahmacariyavāsā āyasmatā ānandattherena dhammabhaṇḍāgārikena vicāretvā pakāsitā.

Question – And how, friend, were the four ways of unholy living examined and declared there by the Venerable Elder Ānanda, the treasurer of the Dhamma?

Vissajjanā – idha sandaka ekacco satthā evaṃvādī hoti evaṃdiṭṭhi natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃvipāko, natthi ayaṃloko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikāti

Reply – Here, Sandaka, a certain teacher speaks thus and holds this view: "There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings."

Evamādinā [Pg.46] bhante tattha āyasmatā ānandattherena dhammabhaṇḍāgārikena cattāro abrahmacariyavāsā vicāretvā pakāsitā.

In this way and so on, venerable sir, the Venerable Elder Ānanda, the treasurer of the Dhamma, examined and declared the four ways of unholy living there.

Pucchā – kathañcāvuso [Pg.49] tattha cattāri anassāsikāni brahmacariyāni āyasmatā ānandattherena dhammabhaṇḍāgārikena vicāretvā pakāsitāni.

Question – And how, friend, were the four unsatisfying holy lives examined and declared there by the Venerable Elder Ānanda, the treasurer of the Dhamma?

Vissajjanā – idha [Pg.50] sandaka ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti ‘‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’’nti evamādinā bhante tattha āyasmatā ānandattherena dhammabhaṇḍāgārikena cattāri anassāsikāni brahmacariyāni vibhajitvā pakāsitāni.

Reply – Here, Sandaka, a certain teacher claims to be all-knowing, all-seeing, and professes complete knowledge and vision, saying: 'Whether I am walking or standing, sleeping or awake, my knowledge and vision are constantly and continuously present.' In this way and so on, venerable sir, the Venerable Elder Ānanda, the treasurer of the Dhamma, analyzed and declared the four unsatisfying holy lives there.

Pucchā – atha

Question – Then,

[Pg.54] Kho āvuso sandako paribbājako āyasmantaṃ ānandattheraṃ kathaṃ pucchi, tathañcassāyasmānandatthero byākāsi.

how, friend, the wanderer Sandaka questioned the Venerable Elder Ānanda, and how the Venerable Elder Ānanda explained it.

Vissajjanā – atha kho bhante sandako paribbājako ‘‘so pana bho ānanda satthā kiṃvādī kiṃ akkhāyī’’ti evamādinā āyasmantaṃ ānandattheraṃ pucchi, āyasmā ca bhante ānandatthero ‘‘idha sandaka tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno’’ti evamādinā sandakassa paribbājakassa vibhajitvā vibhajitvā byākāsi.

Reply – Then, venerable sir, the wanderer Sandaka questioned the Venerable Elder Ānanda, saying: "But, good Ānanda, what does that teacher say? What does he proclaim?" And the Venerable Elder Ānanda, venerable sir, explained to the wanderer Sandaka, analyzing it again and again, saying: "Here, Sandaka, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct," and so on.

Pucchā – imañca [Pg.56] panāvuso dhammadesanaṃ sutvā sandako paribbājako imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāramakāsi.

Question: Friend, having heard this Dhamma teaching, what expression of confidence did the wanderer Sandaka make in this Dhamma and Discipline?

Vissajjanā – imañca [Pg.57] bhante dhammadesanaṃ sutvā sandako paribbājako ‘‘acchariyaṃ bho ānanda, abbhutaṃ bho ānanda, na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā, tāva bahukā ca niyyātāro paññāyissantī’’ti evamādinā imasmiṃ dhammavinaye pasanno pasannākāramakāsi.

Reply: Venerable sir, having heard this Dhamma teaching, the wanderer Sandaka expressed his confidence in this Dhamma and Discipline, saying: 'It is wonderful, Master Ānanda, it is marvelous, Master Ānanda! There is no extolling of one's own doctrine, nor disparaging of others' doctrines. The teaching is on a firm basis, and so many will be seen to be led forth.'

Mahāsakuludāyīsutta

The Greater Discourse with Sakuludāyī

Pucchā – mahāsakuludāyisuttaṃ [Pg.58] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But friend, regarding the Mahāsakuludāyisutta, where, concerning whom, and on what subject was it spoken by the Blessed One?

Vissajjanā – rājagahe bhante sakuludāyiṃ paribbājakaṃ ārabbha bhāsitaṃ. Sakuludāyī bhante paribbājako purimāni divasāni purimatarāni kotūhalasālāyaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ yāvatako ahosi bhagavantañca cha ca satthāro ārabbha kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: At Rājagaha, venerable sir, it was spoken concerning the wanderer Sakuludāyī. Venerable sir, in former days, the wanderer Sakuludāyī reported to the Blessed One all the conversation that had taken place in the debating hall among the various ascetics and brahmins concerning the Blessed One and the six teachers. On that subject, venerable sir, it was spoken.

Samaṇamuṇḍikasutta

The Discourse with Samaṇamuṇḍika

Pucchā – samaṇamuṇḍikasuttaṃ [Pg.62] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But friend, where was the Samaṇamuṇḍika Sutta spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – sāvatthiyaṃ bhante uggāhamāna paribbājakaṃ samaṇamuṇḍikāputtaṃ ārabbha bhāsitaṃ. Uggāhamāno bhante paribbājako samaṇamuṇḍikāputto pañcakaṅgaṃ tapatiṃ etadavoca ‘‘catūhi kho ahaṃ gahapati dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, it was spoken at Sāvatthī concerning the wanderer Uggāhamāna Samaṇamuṇḍikāputta. Venerable sir, the wanderer Uggāhamāna Samaṇamuṇḍikāputta said this to the carpenter Pañcakaṅga: 'Householder, I declare a person endowed with four qualities to be perfected in virtue, supremely virtuous, having attained the highest attainment—an unconquerable ascetic.' On that subject, venerable sir, it was spoken.

Cūḷasakuludāyīsutta

The Shorter Discourse with Sakuludāyī

Pucchā – cūḷasakuludāyīsuttaṃ [Pg.63] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But friend, where was the Cūḷasakuludāyī Sutta spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – rājagahe [Pg.64] bhante sakuludāyiṃ paribbājakaṃ ārabbha bhāsitaṃ, sakuludāyī bhante paribbājako bhagavantaṃ etadavoca ‘‘yadāhaṃ bhante imaṃ parisaṃ anupasaṅkanto homi, athāyaṃ parisā anekavihitaṃ tiracchānakathaṃ kathenti nisinnā hoti. Yadā ca kho ahaṃ bhante imaṃ parisaṃ upasaṅkamanto homi, athāyaṃ parisā mamaññeva mukhaṃ ullokentī nisinnā hoti ‘yaṃ no samaṇo udāyī dhammaṃ bhāsissati, taṃ sossāmā’ti, yadā pana bhante bhagavā imaṃ parisaṃ upasaṅkanto hoti, athāhañceva ayañca parisā bhagavato mukhaṃ ullokentā nisinnā homa yaṃ no bhagavā dhammaṃ bhāsissati, taṃ sossāmā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, it was spoken at Rājagaha concerning the wanderer Sakuludāyī. Venerable sir, the wanderer Sakuludāyī said this to the Blessed One: “Venerable sir, when I have not approached this assembly, this assembly sits engaged in various kinds of pointless talk. But when I approach this assembly, this assembly sits looking up at my face, thinking, ‘Whatever Dhamma the ascetic Udāyī will speak, that we will hear.’ However, venerable sir, when the Blessed One approaches this assembly, both I and this assembly sit looking up at the Blessed One’s face, thinking, ‘Whatever Dhamma the Blessed One will speak, that we will hear.’” On that subject, venerable sir, it was spoken.

Vekhanasasutta

The Discourse with Vekhanasa

Pucchā – vekhanasasuttaṃ [Pg.65] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But friend, where was the Vekhanasa Sutta spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – sāvatthiyaṃ bhante vekhanasaṃ paribbājakaṃ ārabbha bhāsitaṃ, vekhanaso bhante paribbājako bhagavato santike udānaṃ udānesi ‘‘ayaṃ paramo vaṇṇo ayaṃ paramo vaṇṇo’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, it was spoken at Sāvatthī concerning the wanderer Vekhanasa. Venerable sir, the wanderer Vekhanasa uttered this inspired utterance in the presence of the Blessed One: “This is the supreme beauty! This is the supreme beauty!” On that subject, venerable sir, it was spoken.

Ghaṭikārasutta

The Discourse about Ghaṭikāra

Pucchā – ghaṭikārasuttaṃ [Pg.66] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But friend, where was the Ghaṭikāra Sutta spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – kosalesu bhante ghaṭikārassa kumbhakārassa gharavatthupadese āyasmantaṃ ānandaṃ ārabbha bhāsitaṃ. Bhagavā bhante tasmiṃ bhūmipadese sitaṃ pātvākāsi, āyasmā ca ānando bhagavantaṃ etadavoca ‘‘ko nu kho bhante hetu ko paccayo bhagavato sitassa pātukammāya, na akāraṇena tathāgatā sitaṃ pātukarontī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, in the Kosala country, at the site of the house of the potter Ghaṭikāra, it was spoken concerning the Venerable Ānanda. Venerable sir, the Blessed One manifested a smile at that place, and the Venerable Ānanda said this to the Blessed One: “What, venerable sir, is the cause, what is the reason for the Blessed One’s manifestation of a smile? Tathāgatas do not manifest a smile without a reason.” On that subject, venerable sir, it was spoken.

Raṭṭhapālasutta

The Discourse about Raṭṭhapāla

Pucchā – raṭṭhapālasuttaṃ [Pg.67] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

Question: Friend, regarding the Raṭṭhapāla Sutta, where, concerning whom, on what subject, and by whom was it spoken?

Vissajjanā – kurūsu bhante rājānaṃ korabyaṃ ārabbha āyasmatā raṭṭhapālattherena bhāsitaṃ. Rājā bhante korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca ‘‘cattārimāni bho raṭṭhapāla pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anāgāriyaṃ pabbajantī’’ti evamādikaṃ vacanaṃ avoca, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, in the Kuru country, it was spoken by the Venerable Raṭṭhapāla Thera concerning King Koravya. Venerable sir, King Koravya said this to the Venerable Raṭṭhapāla: “Master Raṭṭhapāla, there are these four kinds of decline, due to which some here shave off their hair and beard, put on the ochre robes, and go forth from the household life into homelessness.” He spoke words to this effect. On that subject, venerable sir, it was spoken.

Pucchā – atha [Pg.72] kho āvuso āyasmā raṭṭhapālatthero rañño korabyassa kathaṃ paṭhamaṃ dhammuddesaṃ vitthāretvā pakāsesi.

Question: Then, friend, how did the Venerable Raṭṭhapāla Thera first expound and explain the Dhamma summary to King Koravya?

Vissajjanā – atha kho bhante āyasmā raṭṭhapālatthero ‘‘taṃ kiṃ maññasi mahārāja tvaṃ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro’’ti evamādinā paṭhamaṃ dhammuddesaṃ vitthāretvā pakāsesi.

Reply: Then, venerable sir, the Venerable Raṭṭhapāla Thera first expounded and explained the Dhamma summary with these words: 'What do you think, great king? One who is about twenty or twenty-five years old, skilled with elephants, skilled with horses, skilled with chariots, skilled with the bow, skilled with the sword, strong of thigh and arm, capable, fit for battle?'

Pucchā – kathaṃ [Pg.74] panāvuso āyasmā raṭṭhapālatthero rañño korabyassa dutiyampi dhammuddesaṃ vitthāretvā pakāsesi.

Question: But how, friend, did the Venerable Raṭṭhapāla Thera expound and explain the Dhamma summary a second time to King Koravya?

Vissajjanā – ‘‘taṃ [Pg.75] kiṃ maññasi mahārāja, atthi te koci anusāyiko ābādho’’ti evamādinā bhante āyasmā raṭṭhapālo rañño korabyassa dutiyaṃ dhammuddesaṃ vitthāretvā pakāsesi.

Reply: With these words, venerable sir, 'What do you think, great king, do you have any chronic illness?', the Venerable Raṭṭhapāla expounded and explained the Dhamma summary a second time to King Koravya.

Pucchā – kathaṃ [Pg.76] panāvuso āyasmā raṭṭhapālatthero rañño korabyassa tatiyampi dhammuddesaṃ vitthāretvā pakāsesi.

Question: But how, friend, did the Venerable Raṭṭhapāla Thera expound and explain the Dhamma summary a third time to King Koravya?

Vissajjanā – ‘‘taṃ [Pg.77] kiṃ maññasi mahārāja, yathā tvaṃ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṃ paratthāpi evamevāhaṃ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’’ti evamādinā bhante āyasmā raṭṭhapālo rañño korabyassa tatiyaṃ dhammuddesaṃ vitthāretvā pakāsesi.

Reply: With these words, venerable sir, 'What do you think, great king? Just as you are now furnished and endowed with the five strands of sensual pleasure and enjoy them, will you be able to say in the hereafter: “Thus may I be furnished and endowed with these same five strands of sensual pleasure and enjoy them”?', the Venerable Raṭṭhapāla expounded and explained the Dhamma summary a third time to King Koravya.

Pucchā – catutthampi [Pg.78] kho āvuso dhammuddesaṃ āyasmā raṭṭhapālatthero rañño korabyassa kathaṃ vitthāretvā pakāsesi.

Question: And how, friend, did the Venerable Raṭṭhapāla Thera expound and explain the Dhamma summary a fourth time to King Koravya?

Vissajjanā – ‘‘taṃ kiṃ maññasi mahārāja, phītaṃ kuruṃ ajjhāvasasī’’ti evamādinā bhante āyasmā raṭṭhapālatthero rañño korabyassa catutthaṃ dhammuddesaṃ vitthāretvā pakāsesi.

Reply: With these words, venerable sir, 'What do you think, great king, do you inhabit the prosperous Kuru country?', the Venerable Raṭṭhapāla Thera expounded and explained the Dhamma summary a fourth time to King Koravya.

Maghadevasutta

The Discourse about Maghadeva

Pucchā – maghadevasuttaṃ [Pg.80] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But friend, where was the Maghadeva Sutta spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – mithilāyaṃ bhante maghadevaambavane āyasmantaṃ ānandaṃ ārabbha bhāsitaṃ. Bhagavā bhante aññatarasmiṃ padese sitaṃ pātvākāsi, āyasmā ānando bhagavantaṃ etadavoca ‘‘ko nu kho bhante ko paccayo bhagavato sitassa pātukammāya, na akāraṇena tathāgatā sitaṃ pātukarontī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: "Venerable sir, it was spoken in Mithilā, in the Maghadeva mango grove, concerning the Venerable Ānanda. Venerable sir, the Blessed One revealed a smile in a certain place. The Venerable Ānanda said to the Blessed One: ‘Venerable sir, what is the cause, what is the reason for the Blessed One’s smile? Tathāgatas do not reveal a smile without a reason.’ Venerable sir, it was spoken on that occasion."

Madhurasutta

The Discourse at Madhurā

Pucchā – madhurasuttaṃ [Pg.81] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

Question: "Friend, where was the Discourse at Madhurā spoken, concerning whom, on what occasion, and by whom?"

Vissajjanā – madhurāyaṃ bhante rājānaṃ mādhuraṃ avantiputtaṃ ārabbha āyasmatā mahākaccānattherena bhāsitaṃ, rājā bhante mādhuro avantiputto āyasmantaṃ mahākaccānaṃ etadavoca ‘‘brahmaṇā bho kaccāna evamāhaṃsu brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo. Brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo. Brāhmaṇāva sujjhanti[Pg.82], no abrāhmaṇā. Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādāti. Idha bhavaṃ kaccāno kimakkhāyī’’ti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: "Venerable sir, it was spoken in Madhurā by the Venerable Mahākaccāna Thera concerning King Mādhura Avantiputta. Venerable sir, King Mādhura Avantiputta said to the Venerable Mahākaccāna: ‘Master Kaccāna, brahmins say thus: “Brahmins are the highest class, other classes are inferior. Brahmins are the fair class, other classes are dark. Only brahmins are purified, not non-brahmins. Brahmins are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.” What does Master Kaccāna say regarding this?’ Venerable sir, it was spoken on that occasion."

Bodhirājakumārasutta

The Discourse to Prince Bodhi

Pucchā – bodhirājakumārasuttaṃ [Pg.83] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: "Friend, where was the Discourse to Prince Bodhi spoken by the Blessed One, concerning whom, and on what occasion?"

Vissajjanā – bhaggesu bhante susumāragire bodhiṃ rājakumāraṃ ārabbha bhāsitaṃ. Bodhi bhante rājakumāro bhagavantaṃ etadavoca ‘‘mayaṃ kho bhante evaṃ hoti. Na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabba’’nti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: "Venerable sir, it was spoken in the Bhagga country, at Susumāragiri, concerning Prince Bodhi. Venerable sir, Prince Bodhi said to the Blessed One: ‘Venerable sir, it is our view that happiness is not to be attained through happiness; happiness is to be attained through suffering.’ Venerable sir, it was spoken on that occasion."

Pucchā – evaṃ [Pg.84] vutte kho āvuso bodhi rājakumāro bhagavantaṃ kathaṃ pucchi, kathañcassa bhagavā byākāsi.

Question: "Friend, when this was said, how did Prince Bodhi question the Blessed One, and how did the Blessed One answer him?"

Vissajjanā – evaṃ vutte bhante bodhirājakumāro bhagavantaṃ etadavoca ‘‘kīva cirena nu kho bhante bhikkhu tathāgataṃ vināyakaṃ labhamāno yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’’ti, bhagavā ca bhante ‘‘tena hi rājakumāra taṃyevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsī’’ti, evamādinā vibhajitvā byākāsi.

Answer: "Venerable sir, when this was said, Prince Bodhi said to the Blessed One: ‘Venerable sir, in how long might a bhikkhu, having obtained the Tathāgata as a guide, realize for himself with direct knowledge, in this very life, the unsurpassed consummation of the holy life for which young men of good family rightly go forth from the household life into homelessness, and dwell having attained it?’ And, venerable sir, the Blessed One said: ‘Well then, prince, I will question you in return on this matter. Answer as you see fit.’ Having analyzed it in this way, he explained it.

Pucchā – imañca [Pg.88] panāvuso dhammadesanaṃ sutvā bodhirājakumāro imissaṃ dhammadesanāyaṃ pasanno kīdisaṃ pasannākāramakāsi.

Question: "Friend, having heard this Dhamma teaching, what kind of expression of faith did Prince Bodhi make in this Dhamma teaching?"

Vissajjanā – imañca pana bhante dhammadesanaṃ sutvā bodhirājakumāro ‘‘aho buddho aho dhammo aho dhammassa svākkhātatā, yatra hi nāma sāyamanusiṭṭho, pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī’’ti evamādinā imissaṃ dhammadesanāyaṃ pasanno pasannākāramakāsi.

Answer: "Venerable sir, having heard this Dhamma teaching, Prince Bodhi, being pleased, made an expression of faith in this Dhamma teaching, saying: ‘Wonderful is the Buddha! Wonderful is the Dhamma! How well-proclaimed is the Dhamma! For indeed, one who is instructed in the evening will attain distinction in the morning; one who is instructed in the morning will attain distinction in the evening!’"

Aṅgulimālasutta

The Discourse to Aṅgulimāla

Pucchā – aṅgulimālasuttaṃ [Pg.91] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: "Friend, where was the Discourse to Aṅgulimāla spoken by the Blessed One, concerning whom, and on what occasion?"

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ aṅgulimālattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante aṅgulimālatthero bhagavantaṃ etadavoca ‘‘idhāhaṃ bhante pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ, addasaṃ kho ahaṃ bhante sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ disvāna mayhaṃ etadahosi ‘‘kilissanti vata bho sattā, kilissanti vata bho sattā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: "Venerable sir, it was spoken at Sāvatthī concerning the Venerable Aṅgulimāla Thera. Venerable sir, the Venerable Aṅgulimāla Thera said to the Blessed One: ‘Venerable sir, one morning, I dressed, took my bowl and robe, and entered Sāvatthī for alms. While wandering for alms from house to house in Sāvatthī, I saw a certain woman with an obstructed and difficult birth. Seeing her, it occurred to me: “Oh, how beings are afflicted! Oh, how beings are afflicted!”’ Venerable sir, it was spoken on that occasion."

Piyajātikasutta

The Discourse on What is Born from the Beloved

Pucchā – piyajātikasuttaṃ [Pg.92] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: "Friend, where was the Discourse on What is Born from the Beloved spoken by the Blessed One, concerning whom, and on what occasion?"

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ gahapatiṃ ārabbha bhāsitaṃ, sāvatthiyaṃ bhante aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti, tassa kālaṃ kiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti, so āḷāhanaṃ gantvā kandati ‘‘kahaṃ ekaputtaka kahaṃ ekaputtakā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: "Venerable sir, it was spoken at Sāvatthī concerning a certain householder. Venerable sir, at Sāvatthī, a certain householder’s only son, dear and beloved, had passed away. Due to his passing, work did not appeal to him, nor did food. He went to the charnel ground and wept: ‘Where are you, my only son? Where are you, my only son?’ Venerable sir, it was spoken on that occasion."

Bāhitikasutta

The Discourse on the Bark-Cloth Garment

Pucchā – bāhitika [Pg.93] suttaṃ panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

Question: "Friend, where was the Discourse on the Bark-Cloth Garment spoken, concerning whom, on what occasion, and by whom?"

Vissajjanā – sāvatthiyaṃ bhante rājānaṃ pasenadiṃ kosalaṃ ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Rājā bhante pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca ‘‘kiṃ nu kho bhante ānanda sobhagavā tathārūpaṃ kāyasamācāraṃ samācareyya, yvassa kāyasamācāro opārambho samaṇehi brāhmaṇehī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: "Venerable sir, it was spoken in Sāvatthī by the Venerable Ānanda, the treasurer of the Dhamma, concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala said to the Venerable Ānanda: ‘Venerable Ānanda, would the Blessed One engage in any kind of bodily conduct that would be reproachable by ascetics and brahmins?’ Venerable sir, it was spoken on that occasion."

Dhammacetiyasutta

The Discourse on Monuments to the Dhamma

Pucchā – dhammacetiyasuttaṃ [Pg.94] panāvuso bhagavatā kattha kena saddhiṃ bhāsitaṃ.

Question: "Friend, where was the Discourse on Monuments to the Dhamma spoken by the Blessed One, and with whom?"

Vissajjanā – sakkesu bhante medāḷupe nāma sakyānaṃ nigame raññā pasenadinā kosalena saddhiṃ bhāsitaṃ.

Answer: "Venerable sir, it was spoken among the Sakyans in Medāḷupa, a Sakyan market town, with King Pasenadi of Kosala."

Kaṇṇakatthalasutta

The Discourse at Kaṇṇakatthala

Pucchā – kaṇṇakatthalasuttaṃ [Pg.95] panāvuso bhagavatā kattha kena saddhiṃ bhāsitaṃ.

Question: "Friend, where was the Discourse at Kaṇṇakatthala spoken by the Blessed One, and with whom?"

Vissajjanā – uruññāyaṃ bhante kaṇṇakatthale migadāye raññā pasenadinā kosalena saddhiṃ bhāsitaṃ.

Answer: "Venerable sir, it was spoken in Uruññā, at Kaṇṇakatthala in the deer park, with King Pasenadi of Kosala."

Brahmāyusutta

The Discourse to Brahmāyu

Pucchā – tenāvuso bhagavatā…pe… sammāsambuddhena brahmāyusuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: "Friend, where, concerning whom, and on what occasion was the Discourse to Brahmāyu spoken by that Blessed One… the Perfectly Enlightened One?"

Vissajjanā – videhesu [Pg.96] bhante mithilāyaṃ maghadevaambavane brahmāyuṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Brahmāyu bhante brāhmaṇo bhagavantaṃ upasaṅkamitvā aṭṭhapañhāni pucchi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: "Venerable sir, it was spoken in Videha, at Mithilā in the Maghadeva mango grove, concerning the brahmin Brahmāyu. Venerable sir, the brahmin Brahmāyu approached the Blessed One and asked eight questions. Venerable sir, it was spoken on that occasion."

Pucchā – tattha [Pg.97] āvuso uttaro māṇavo kathaṃ bhagavato dvattiṃsamahāpurisalakkhaṇehi samannāgatataṃ attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Question: "There, friend, how did the young brahmin Uttara report to his teacher, the brahmin Brahmāyu, that the Blessed One was endowed with the thirty-two marks of a great man?"

Vissajjanā – tattha bhante uttaro māṇavo ‘‘suppatiṭṭhitapādo kho pana so bhavaṃ gotamo, idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavatī’’ti evamādinā bhagavato dvattiṃsamahāpurisalakkhaṇehi samannāgatataṃ attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Reply – There, venerable sir, the young man Uttara reported to his teacher, the brahmin Brahmāyu, thus: "Indeed, the esteemed Gotama has well-planted feet. This too is a mark of a great man of the esteemed Gotama." In this way, he reported to his teacher, the brahmin Brahmāyu, that the Blessed One was endowed with the thirty-two marks of a great man.

Pucchā – aparampi [Pg.101] āvuso uttaro māṇavo bhagavato gamanakāle kīdisaṃ pāsādikaṃ ākāraṃ disvā ca sallakkhetvā ca attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Question – Furthermore, friend, what kind of pleasing demeanor did the young man Uttara see and discern in the Blessed One's manner of walking, and what did he report to his teacher, the brahmin Brahmāyu?

Vissajjanā – aparampi bhante uttaro māṇavo bhagavato gamanakāle paṭhamaṃ dakkhiṇaṃ pāduddharaṇādikaṃ ākāraṃ disvā ca sallakkhetvā ca attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Reply – Furthermore, venerable sir, the young man Uttara, having seen and discerned the Blessed One's demeanor when walking, beginning with the first lifting of his right foot, reported it to his teacher, the brahmin Brahmāyu.

Pucchā – aparampi [Pg.103] āvuso uttaro māṇavo bhagavato antaragharaṃ pavisanakāle kīdisaṃ pāsādikaṃ ākāraṃ disvā ca sallakkhetvā ca attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Question – Furthermore, friend, what pleasing demeanor did the young man Uttara see and discern when the Blessed One was entering a house, and what did he then report to his teacher, the brahmin Brahmāyu?

Vissajjanā – aparampi bhante uttaro māṇavo bhagavato antaragharaṃ pavisanakāle na kāyassa unnamanādikaṃ pāsādikaṃ disvā ca sallakkhetvā ca attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Reply – Furthermore, venerable sir, the young man Uttara, having seen and discerned the Blessed One's pleasing demeanor when entering a house—that there was no lifting up of the body or other such actions—reported it to his teacher, the brahmin Brahmāyu.

Pucchā – aparampi [Pg.104] āvuso uttaro māṇavo bhagavato bhojanakāle kīdisaṃ pāsādikaṃ ākāraṃ disvā ca sallakkhetvā ca attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Question – Furthermore, friend, what pleasing demeanor did the young man Uttara see and discern when the Blessed One was eating, and what did he then report to his teacher, the brahmin Brahmāyu?

Vissajjanā – aparampi bhante uttaro māṇavo bhagavato bhojanakāle pattodakādikaṃ paṭiggahaṇādikāle na pattassa unnamanādikaṃ bhagavato pāsādikaṃ ākāraṃ disvā ca sallakkhetvā ca attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Reply – Furthermore, venerable sir, the young man Uttara, having seen and discerned the Blessed One's pleasing demeanor when eating, at the time of receiving the bowl and water, namely, that there was no lifting of the bowl or other such actions, reported it to his teacher, the brahmin Brahmāyu.

Pucchā – aparampi [Pg.106] āvuso uttaro māṇavo bhagavato bhuttāvikāle kīdisaṃ pāsādikaṃ ākāraṃ disvā ca sallakkhetvā ca attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Question – Furthermore, friend, what pleasing demeanor did the young man Uttara see and discern in the Blessed One after the meal, and what did he then report to his teacher, the brahmin Brahmāyu?

Vissajjanā – aparampi bhante uttaro māṇavo bhagavato bhuttāvikāle pattodanādikaṃ paṭiggaṇhādikāle na pattassa unnamanādikaṃ pāsādikaṃ ākāraṃ disvā ca sallakkhetvā ca attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Reply – Furthermore, venerable sir, the young man Uttara, having seen and discerned the Blessed One's pleasing demeanor after the meal, at the time of handling the bowl with food, namely, that there was no lifting of the bowl or other such actions, reported it to his teacher, the brahmin Brahmāyu.

Pucchā – aparampi [Pg.107] āvuso uttaro māṇavo bhagavato cīvaradhāraṇe ca ārāmagatakāle ca dhammadesanākāle ca sabbairiyāpathesu ca kīdisaṃ pāsādikaṃ ākāraṃ disvā ca sallakkhetvā ca attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Question – Furthermore, friend, what kind of pleasing demeanor did the young man Uttara see and discern in the Blessed One when wearing robes, when going to the monastery, when teaching the Dhamma, and in all deportments, and what did he report to his teacher, the brahmin Brahmāyu?

Vissajjanā – aparampi [Pg.108] bhante uttaro māṇavo bhagavato cīvaradhāraṇakāle ca ārāmagatakāle ca sabbesu ca iriyāpathesu na accukkaṭṭhādikaṃ pāsādikaṃ ākāraṃ disvā ca sallakkhetvā ca attano ācariyassa brahmāyussa brāhmaṇassa sampaṭivedesi.

Reply – Furthermore, venerable sir, the young man Uttara, having seen and discerned the Blessed One's pleasing demeanor when wearing robes, when going to the monastery, and in all his deportments, namely, that there was no overly haughty demeanor or the like, reported it to his teacher, the brahmin Brahmāyu.

Pucchā – kathañcāvuso [Pg.110] brahmāyu brahmaṇo bhagavantaṃ pucchi, kathañcassa bhagavā byākāsi.

Question – How, friend, did the brahmin Brahmāyu question the Blessed One, and how did the Blessed One explain to him?

Vissajjanā – ‘‘kathaṃ kho brāhmaṇo hoti, kathaṃ bhavati vedagū. Tevijjo bho kathaṃ hoti, sottiyo kinti vuccati. Arahaṃ bho kathaṃ hoti, kathaṃ bhavati kevalī. Muni ca bho kathaṃ hoti, buddho kinti pavuccatī’’ti – evaṃ kho bhante brahmāyu brāhmaṇo bhagavantaṃ pañhaṃ apucchi. Bhagavā bhante–

Reply – "How, indeed, does one become a brahmin? How does one become a knower of the Veda? How, sir, does one become a master of the three Vedas? How is one called a Vedic expert? How, sir, does one become an arahant? How does one become a complete one? How, sir, does one become a sage? How is one called a Buddha?" Thus, venerable sir, the brahmin Brahmāyu asked the Blessed One a question. The Blessed One, venerable sir—

‘‘Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni;

Cittaṃ visuddhaṃ jānāti, muttaṃ rāgehi sabbaso;

Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pāragū sabbadhammānaṃ, buddho tādī pavuccatī’’ti –

"One who knows past lives, and sees heaven and the states of woe; and has attained the destruction of birth, a sage perfected in higher knowledge; who knows the mind is purified, entirely freed from passions; who has abandoned birth and death, is complete in the holy life; gone beyond all phenomena—such a one is called a Buddha, one who is steady."

Evaṃ kho bhante bhagavā brahmāyussa brāhmaṇassa vibhajitvā byākāsi.

Thus, venerable sir, the Blessed One explained it, analyzing it for the brahmin Brahmāyu.

Pucchā – imañca [Pg.111] panāvuso bhagavato byākaraṇaṃ sutvā brahmāyu brāhmaṇo bhagavati kīdisaṃ nipaccakāraṃ akāsi, kathañcassa bhagavā punapi anupubbiṃ dhammakathaṃ kathesi.

Question – Now, friend, when the brahmin Brahmāyu heard this explanation of the Blessed One, what kind of reverential act did he perform towards the Blessed One? And how did the Blessed One further give him a gradual discourse on the Dhamma?

Vissajjanā – imañca [Pg.112] pana bhante bhagavato byākaraṇaṃ sutvā brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti ‘‘brahmāyu ahaṃ bho gotama brāhmaṇo, brahmāyu ahaṃ bho gotama brāhmaṇo’’ti, evaṃ paramanipaccakāraṃ akāsi, bhagavā ca bhante dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi, evaṃ kho bhante brahmāyussa brāhmaṇassa bhagavā anupubbiṃ kathaṃ kathesi.

Reply – And when, venerable sir, the brahmin Brahmāyu heard this explanation from the Blessed One, he rose from his seat, arranged his upper robe over one shoulder, bowed his head at the Blessed One’s feet, kissed his feet with his mouth, and massaged them with his hands, declaring his name: "I, good Gotama, am the brahmin Brahmāyu; I, good Gotama, am the brahmin Brahmāyu." Thus, he paid the highest respects. And the Blessed One, venerable sir, expounded on giving, on virtue, on heaven, on the danger, degradation, and defilement of sensual pleasures, and on the benefit of renunciation. Thus, venerable sir, the Blessed One gave the brahmin Brahmāyu a gradual discourse.

Pucchā – imañca [Pg.113] panāvuso dammadesanaṃ sutvā brahmāyussa brāhmaṇassa kīdiso dhammābhisamayo ahosi.

Question – Now, friend, when the brahmin Brahmāyu heard this Dhamma teaching, what kind of breakthrough into the Dhamma did he attain?

Vissajjanā – imañca [Pg.114] pana bhante dhammadesanaṃ sutvā brahmāyussa brāhmaṇassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi ‘‘yaṃkiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti.

Reply – And when, venerable sir, the brahmin Brahmāyu heard this Dhamma discourse, right there in his seat, the dust-free, stainless vision of the Dhamma arose in him: "Whatever is subject to arising is all subject to cessation."

Selasutta

The Sela Sutta

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

Question – And where, friend, was the Sela Sutta spoken by the Blessed One? Concerning whom and on what occasion?

Vissajjanā – aṅguttarāpesu bhante āpaṇe nāma aṅguttarāpānaṃ nigameselaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Selo bhante brāhmaṇo sapariso bhagavantaṃ upasaṅkamitvā bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – Venerable sir, it was spoken in Āpaṇa, a market town of the Aṅguttarāpas, concerning the brahmin Sela. Venerable sir, the brahmin Sela, together with his assembly, approached the Blessed One and extolled him face to face with fitting verses. Venerable sir, it was spoken on that occasion.

Paripuṇṇakāyo [Pg.116] suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā;

Narassa hi sujātassa, ye bhavanti viyañcanā;

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

Your body is complete, radiant, well-born, and pleasing to behold. Golden-hued are you, Blessed One; you have very white teeth and are full of vigor. The marks that are found on a well-born man, all those marks of a Great Man are on your body.

Assalāyanasutta

The Assalāyana Sutta

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

Question – And where, friend, was the Assalāyana Sutta spoken by the Blessed One? Concerning whom and on what occasion?

Vissajjanā – sāvatthiyaṃ bhante assalāyanaṃ māṇavaṃ ārabbha bhāsitaṃ, assalāyano bhante māṇavo mahatā brāhmaṇagaṇena saddhiṃ bhagavantaṃ upasaṅkamitvā etadavoca ‘‘brāhmaṇā bho gotama evamāhaṃsu ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo. Brāhmaṇova sukko vaṇṇo, kaṇho [Pg.117] añño vaṇṇo. Brāhmaṇāva sujjhanti, no abrāhmaṇā. Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti, idha bhavaṃ gotamo kimāhā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply – Venerable sir, it was spoken at Sāvatthī concerning the young man Assalāyana. Venerable sir, the young man Assalāyana, together with a large assembly of brahmins, approached the Blessed One and said this: "Master Gotama, the brahmins say thus: 'The brahmin caste is the highest caste, other castes are inferior. The brahmin caste is fair, other castes are dark. Only brahmins are purified, not non-brahmins. Brahmins are the true sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.' What does the esteemed Gotama say about this?" Venerable sir, it was spoken on that occasion.

Ghoṭamukhasutta

The Ghoṭamukha Sutta

Pucchā – ghoṭamukhasuttaṃ [Pg.119] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

The Question – And where, friend, was the Ghoṭamukha Sutta spoken? Concerning whom, on what occasion, and by whom?

Vissajjanā – bārāṇasiyaṃ bhante khemiyambavane ghoṭamukhaṃ brāhmaṇaṃ ārabbha āyasmatā udenena bhāsitaṃ. Ghoṭamukho bhante brāhmaṇo āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha ‘‘ambho samaṇa natthi dhammiko paribbajo, evaṃ me ettha hoti, tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – Venerable sir, it was spoken by the Venerable Udena in the Khemiya mango grove at Bārāṇasī, concerning the brahmin Ghoṭamukha. Venerable sir, the brahmin Ghoṭamukha, while following the Venerable Udena who was walking in meditation, said this: "Good sir, recluse, there is no righteous wanderer; this is how it appears to me, either from not seeing such beings or because there is no such quality in the world." Venerable sir, it was spoken on that occasion.

Caṅkīsutta

The Caṅkī Sutta

Pucchā – tenāvuso [Pg.120] bhagavatā…pe… sammāsambuddhena caṅkīsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

The Question – And where, friend, was the Caṅkī Sutta spoken by the Blessed One, the Perfectly Self-Enlightened One? Concerning whom and on what occasion?

Vissajjanā – kosalesu bhante opāsāde nāma kosalānaṃ nigame kāpaṭikaṃ māṇavaṃ ārabbha bhāsitaṃ, kāpaṭiko bhante māṇavo bhagavantaṃ etadavoca ‘‘yadidaṃ bho gotama brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti ‘idameva saccaṃ moghamañña’nti, idha bhavaṃ gotamo kimāhā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – Venerable sir, it was spoken among the Kosalans, in a market town of the Kosalans named Opāsāda, concerning the young brahmin Kāpaṭika. Venerable sir, the young brahmin Kāpaṭika said this to the Blessed One: "Master Gotama, regarding the ancient hymns of the brahmins, handed down by oral tradition and scriptural authority, the brahmins come to the absolute conclusion, 'This alone is true, all else is false.' What does the venerable Gotama say about this?" Venerable sir, it was spoken on that occasion.

Esukārīsutta

The Esukārī Sutta

Pucchā – esukārīsuttaṃ [Pg.122] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

The Question – And where, friend, was the Esukārī Sutta spoken by the Blessed One? Concerning whom and on what occasion?

Vissajjanā – sāvatthiyaṃ bhante esukāriṃ brāhmaṇaṃ ārabbha bhāsitaṃ, esukārī bhante brāhmaṇo bhagavantaṃ upasaṅkamitvā etadavoca ‘‘brāhmaṇā bho gotama catasso pāricariyā paññapenti, brāhmaṇassa pāricariyaṃ paññapenti, khattiyassa pāricariyaṃ paññapenti, vessassa pāricariyaṃ paññapenti, suddassa pāricariyaṃ paññapentī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – Venerable sir, it was spoken at Sāvatthī concerning the brahmin Esukārī. Venerable sir, the brahmin Esukārī approached the Blessed One and said: "Master Gotama, brahmins prescribe four kinds of service: they prescribe service for a brahmin, service for a khattiya, service for a vessa, and service for a sudda." Venerable sir, it was spoken on that occasion.

Dhanañjānisutta

The Dhanañjāni Sutta

Pucchā – dhanañjānisuttaṃ [Pg.125] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

The Question – And where, friend, was the Dhanañjāni Sutta spoken? Concerning whom, on what occasion, and by whom?

Vissajjanā – rājagahe bhante dhanañjāniṃ brāhmaṇaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ, dhanañjāni bhante brāhmaṇo pamādavihāraṃ vihāsi, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – Venerable sir, it was spoken by the Venerable Sāriputta Thera, the General of the Dhamma, in Rājagaha, concerning the brahmin Dhanañjāni. Venerable sir, the brahmin Dhanañjāni was living heedlessly. Venerable sir, it was spoken on that occasion.

Pucchā – atha [Pg.126] kho āvuso āyasmā sāriputtatthero dhammasenāpati kathaṃ dhanañjāniṃ brāhmaṇaṃ pucchi, kathañca so āyasmato sāriputtattherassa dhammasenāpatissa ārocesi.

The Question – Then, friend, how did the Venerable Sāriputta Thera, the General of the Dhamma, question the brahmin Dhanañjāni, and how did he reply to the Venerable Sāriputta Thera, the General of the Dhamma?

Vissajjanā – ‘‘kaccāsi dhanañjāni appamatto’’ti, evaṃ kho bhante āyasmā sāriputtatthero dhammasenāpati dhanañjāniṃ brāhmaṇaṃ pucchi, dhanañjāni ca bhante brāhmaṇo ‘‘kuto bho sāriputta amhākaṃ appamādo, yesaṃ no mātāpitaro posetabbā’’ti, evamādinā āyasmato sāriputtassa dhammasenāpatissa ārocesi.

The Reply – "Dhanañjāni, are you heedful?" Thus, venerable sir, the Venerable Sāriputta Thera, the General of the Dhamma, questioned the brahmin Dhanañjāni. And, venerable sir, the brahmin Dhanañjāni replied to the Venerable Sāriputta, the General of the Dhamma, with these words: "How, Master Sāriputta, can there be heedfulness for us, who have parents to support?"

Pucchā – evaṃ [Pg.128] vutte kho āvuso āyasmā sāriputtatthero dhammasenāpati dhanañjānissa brāhmaṇassa kīdisaṃ dhammakathaṃ kathesi.

The Question – When this was said, friend, what kind of Dhamma talk did the Venerable Sāriputta Thera, the General of the Dhamma, give to the brahmin Dhanañjāni?

Vissajjanā – evaṃ vutte bhante āyasmā sāriputtatthero dhammasenāpati ‘‘taṃ kiṃ maññasi dhanañjāni, idhekacco mātāpitūnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyā visamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyu’’nti, evamādinā dhanañjānissa brāhmaṇassa dhammakathaṃ kathesi.

The Reply – When this was said, venerable sir, the Venerable Sāriputta Thera, the General of the Dhamma, gave a Dhamma talk to the brahmin Dhanañjāni, beginning with the words: "What do you think, Dhanañjāni? Suppose someone here, for the sake of their parents, were to behave unrighteously and unjustly. Would the guardians of hell drag them to hell on account of that unrighteous and unjust behavior?"

Pucchā – puna [Pg.130]pi āvuso āyasmā sāriputtatthero dhammasenāpati kathaṃ dhanañjānissa brāhmaṇassa aparenapi pariyāyena anusāsaniṃ adāsi.

The Question – Furthermore, friend, in what other way did the Venerable Sāriputta Thera, the General of the Dhamma, instruct the brahmin Dhanañjāni?

Vissajjanā – punapi bhante āyasmā sāriputtatthero dhammasenāpati ‘‘taṃ kiṃ maññasi dhanañjāni, yo vā mātāpitūnaṃ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṃ hetu dhammacārī samacārī assa, katamaṃ seyyo’’ti, evamādinā dhanañjānissa brāhmaṇassa aparenapi pariyāyena ovādamadāsi.

The Reply – Further, venerable sir, the Venerable Sāriputta Thera, the General of the Dhamma, gave instruction to the brahmin Dhanañjāni in another way, beginning with the words: "What do you think, Dhanañjāni? Which is better—someone who, for the sake of their parents, behaves unrighteously and unjustly, or someone who, for the sake of their parents, behaves righteously and justly?"

Pucchā – aparabhāge [Pg.132]pi āvuso āyasmā sāriputtatthero dhammasenāpati kathaṃ dhanañjānissa brāhmaṇassa maraṇasamaye dhammakathaṃ kathesi, kathañcassa abhisamparāyo ahosi.

The Question – At a later time, friend, how did the Venerable Sāriputta Thera, the General of the Dhamma, deliver a Dhamma talk to the brahmin Dhanañjāni at the time of his death? And what was his destination after death?

Vissajjanā – aparabhāge [Pg.133]pi bhante āyasmā sāriputtatthero dhammasenāpati dhanañjānissa brāhmaṇassa maraṇasamayepi cattāro brahmavihāre desesi, dhanañjāni ca bhante brāhmaṇo kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.

The Reply – At a later time, venerable sir, the Venerable Sāriputta Thera, the General of the Dhamma, taught the four divine abodes to the brahmin Dhanañjāni at the time of his death. And, venerable sir, the brahmin Dhanañjāni, with the breakup of the body, after death, was reborn in the Brahmā world.

Vāseṭṭhasutta

The Vāseṭṭha Sutta

Pucchā – vāseṭṭhasuttaṃ [Pg.135] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

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

Vissajjanā – icchānaṅgale bhante vāseṭṭhaṃ māṇavaṃ ārabbha bhāsitaṃ. Vāseṭṭho bhante māṇavo bhagavantaṃ gāthāhi ajjhabhāsi –

The Reply – Venerable sir, it was spoken at Icchānaṅgala concerning the young brahmin Vāseṭṭha. Venerable sir, the young brahmin Vāseṭṭha addressed the Blessed One in verses:

‘‘Anuññātapaṭiññātā, tevijjā mayamasmubho;

Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavo.

"We are both acknowledged and renowned, masters of the three Vedas. I am a disciple of Pokkharasāti, and this young man is of Tārukkha.

Tevijjānaṃ yadakkhātaṃ, tatra kevalinesmase;

Padakasmā veyyākaraṇā, jappe ācariyasādisā;

Tesaṃ no jātivādasmiṃ, vivādo atthi gotama.

In all that is declared of the three Vedas, we are complete; we are etymologists and grammarians, equal to our teachers in recitation. Yet among us, O Gotama, there is a dispute concerning birth.

Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati;

Ahañca kammunā brūmi, evaṃ jānāhi cakkhuma.

One is a brahmin by birth, so Bhāradvāja says; but I say it is by action. Know this, O One with Vision.

Tena sakkoma ñāpetuṃ, aññaṃmaññaṃ mayaṃ ubho;

Bhavantaṃ puṭṭhumāgamā, sambuddhaṃ iti vissutaṃ.

We are unable to convince one another, so we have come to question you, who are renowned as the Perfectly Awakened One.

Candaṃ yathā khayātītaṃ, pecca pañjalikā janā;

Vandanā namassanti, evaṃ lokasmiṃ gotamaṃ.

As people with hands joined in reverence venerate the full moon, so in this world they venerate Gotama.

Cakkhuṃ [Pg.136] loke samuppannaṃ, mayaṃ pucchāma gotamaṃ;

Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā;

Ajānataṃ no pabrūhi, yathā jānemu brāhmaṇanti.

O Eye that has arisen in the world, we ask Gotama: Is one a brahmin by birth, or does one become so by action? Explain to us who do not know, so that we may understand what a brahmin is."

Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Venerable sir, it was spoken on that occasion.

Subhasutta

The Sutta to Subha

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

Question: But, friend, where was the Sutta to Subha spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – sāvatthiyaṃ bhante subhaṃ māṇavaṃ todeyyaputtaṃ ārabbha bhāsitaṃ. Subho bhante māṇavo todeyyaputto bhagavantaṃ upasaṅkamitvā etadavoca ‘‘brāhmaṇā bho gotama evamāhaṃsu’ gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusalanti, idha bhavaṃ gotamo kimāhā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: Venerable sir, it was spoken at Sāvatthī concerning the young man Subha, son of Todeyya. Venerable sir, the young man Subha, son of Todeyya, approached the Blessed One and said this: “Master Gotama, the brahmins say this: ‘A householder is an accomplisher of the just and skillful Dhamma, but one who has gone forth is not an accomplisher of the just and skillful Dhamma.’ Regarding this, what does the venerable Gotama say?” Venerable sir, it was spoken on that subject.

Pucchā – puna [Pg.138]pi āvuso subho māṇavo todeyyaputto kathaṃ bhagavantaṃ pucchi, kathañca bhagavā vibhajja byākāsi.

Question: Furthermore, friend, how did the young man Subha, son of Todeyya, question the Blessed One, and how did the Blessed One analyze and explain?

Vissajjanā – ‘‘brāhmaṇā bho gotama evamāhaṃsu ‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ, gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti. Appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ, pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti. Idha bhavaṃ gotamo kimāhā’’ti. Evaṃ kho bhante subho māṇavo todeyyaputto punapi bhagavantaṃ pucchi. Bhagavā ca bhante ‘‘etthāpi kho ahaṃ māṇava vibhajjavādā, nāhamettha ekaṃsavādoti’’ evamādinā vibhajja byākāsi.

Answer: “Master Gotama, brahmins say this: ‘This household life is a great undertaking, a great task, a great responsibility, a great endeavor, and it yields great fruit. This life of one gone forth is a small undertaking, a small task, a small responsibility, a small endeavor, and it yields little fruit.’ What does Master Gotama say about this?” Thus, venerable sir, the young man Subha, son of Todeyya, questioned the Blessed One again. And the Blessed One, venerable sir, replied analytically, saying, “Here too, young man, I am one who speaks with distinctions; I do not speak about this in a one-sided way,” and so on.

Saṅgāravasutta

The Sutta to Saṅgārava

Pucchā – saṅgāravasuttaṃ [Pg.141] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But, friend, where was the Sutta to Saṅgārava spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – kosalesu bhante cañcalikappe nāma gāme saṅgāravaṃ māṇavaṃ ārabbha bhāsitaṃ, saṅgāravo bhante māṇavo bhagavantaṃ etadavoca ‘‘santi kho bho gotama eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā ādibrahmacariyaṃ paṭijānanti. Tatra bho gotama ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā ādibrahmacariyaṃ paṭijānanti, tesaṃ bhavaṃ gotamo katamo’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: Venerable sir, it was spoken in the Kosala country, in a village named Cañcalikappa, concerning the young man Saṅgārava. Venerable sir, the young man Saṅgārava said this to the Blessed One: ‘Master Gotama, there are some ascetics and brahmins who claim to have reached the perfection of the culmination of direct knowledge in this very life and declare the fundamental holy life. Among those ascetics and brahmins who claim to have reached the perfection of the culmination of direct knowledge in this very life and declare the fundamental holy life, which one is the venerable Gotama?’ Venerable sir, it was spoken on that subject.

Devadahasutta

The Sutta at Devadaha

Pucchā – tenāvuso [Pg.145] bhagavatā jānatā passatā arahatā sammāsambuddhena devadahasuttaṃ kattha kaṃ ārabbha bhāsitaṃ.

Question: Friend, where was the Sutta at Devadaha spoken by that Blessed One, the knowing, the seeing, the Arahant, the Perfectly Enlightened One, and concerning whom?

Vissajjanā – sakkesu bhante devadahe nāma sakyānaṃ nigame samma hule bhikkhū ārabbha bhāsitaṃ.

Answer: Venerable sir, it was spoken among the Sakyans, in the Sakyan town named Devadaha, concerning a number of monks.

Pañcattayasutta

The Sutta on the Threefold-Five

Pucchā – pañcattayasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: But, friend, where was the Sutta on the Threefold-Five spoken by the Blessed One, and concerning whom?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Answer: Venerable sir, it was spoken at Sāvatthī concerning a number of monks.

Kintisutta

The Sutta on ‘What Do You Think?’

Pucchā – kintisuttaṃ [Pg.146] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: But, friend, where was the Kinti Sutta spoken by the Blessed One, and concerning whom?

Vissajjanā – pisinārāyaṃ bhante baliharaṇe nāma vanasaṇḍe sambahule bhikkhū ārabbha bhāsitaṃ.

Answer: Venerable sir, it was spoken at Pisinārā, in the forest grove named Baliharaṇa, concerning a number of monks.

Pucchā – tattha [Pg.147] āvuso bhagavā kathaṃ paṭhamaṃ bhikkhū paṭipucchitvā ovādamadāsi, yo bahujanassa atthāya hitāya sukhāya saṃvattati.

Question: There, friend, how did the Blessed One first question the monks and then give advice, which conduces to the welfare, benefit, and happiness of many people?

Vissajjanā – tattha bhante bhagavā ‘‘kinti vo bhikkhave mayi hoti, cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā, senāsanahetu vā, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’’ti bhikkhū pucchitvā ‘‘tasmātiha bhikkhave ye vo mayā dhammā abhiññā desitā. Seyyathidaṃ, cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. Tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṃ’’ evamādinā bhante bhikkhūnaṃ ovādamadāsi.

Answer: There, venerable sir, the Blessed One, having questioned the monks, said: “Monks, what do you think of me? Does the ascetic Gotama teach the Dhamma for the sake of robes, or for the sake of almsfood, or for the sake of lodging, or for the sake of this or that state of existence?” Having questioned the monks, he then said: “Therefore, monks, in those teachings that have been taught by me with direct knowledge—that is, the four establishments of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path—in these you should all train together, in harmony, with mutual appreciation, without disputing.” In this way, venerable sir, he gave this advice to the monks.

Pucchā – kathañcāvuso [Pg.150] bhagavā tattha dutiyampi bhikkhūnaṃ ovādaṃ adāsi. Yo bahujanassa atthāya hitāya sukhāya saṃvattati.

Question: And how, friend, did the Blessed One there give the monks a second instruction, which conduces to the welfare, benefit, and happiness of many people?

Vissajjanā – tattha bhante bhagavā ‘‘tesañca vo bhikkhave samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyā aññatarassa bhikkhuno āpatti, siyā vītikkamo. Tatra bhikkhave na codanāya taritabbaṃ puggalo upaparikkhitabbo’’ti evamādinā bhikkhūnaṃ dutiyampi ovādamadāsi.

Answer: There, venerable sir, the Blessed One gave the monks a second instruction, saying: “Monks, while you are training in harmony, with mutual appreciation, without disputing, it may be that a certain monk commits an offense or a transgression. In that case, monks, you should not be hasty in accusing him; the person should be examined.”

Pucchā – kathañcāvuso [Pg.152] bhagavā tattha tatiyampi bhikkhūnaṃ ovādaṃ adāsi, yo bahujanassa atthāya hitāya sukhāya saṃvattati.

Question: And how, friend, did the Blessed One there give the monks a third instruction, which conduces to the welfare, benefit, and happiness of many people?

Vissajjanā – ‘‘tesañca vo bhikkhave samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppajjeyya diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhī’’ti evamādinā bhante bhagavā tattha tatiyampi bhikkhūnaṃ ovādamadāsi.

Answer: In this way, venerable sir, the Blessed One there gave the monks a third instruction: “Monks, while you are training in harmony, with mutual appreciation, without disputing, there might arise among you verbal contention, a thicket of views, mental irritation, dissatisfaction, and lack of delight.”

Pucchā – tenāvuso [Pg.154] bhikkhunā evaṃ satthu ovādānusāsanikārinā āyasmā nu te bhikkhu akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti parehi puṭṭhena kathaṃ sammā byākaramānena byākātabbaṃ.

Question: Friend, when that monk, who acts in accordance with the Teacher’s advice and instruction, is asked by others, ‘Venerable sir, do you raise those monks from unwholesome states and establish them in wholesome ones?’—how should he, answering rightly, reply?

Vissajjanā – ‘‘idhāhaṃ āvuso yena bhagavā tenupasaṅkamiṃ, tassa me bhagavā dhammaṃ desesi, tāhaṃ dhammaṃ sutvā tesaṃ bhikkhūnaṃ abhāsiṃ, taṃ te bhikkhū dhammaṃ sutvā akusalā vuṭṭhahiṃsu kusale patiṭṭhahiṃsū’’ti. Evaṃ kho bhante tena bhikkhunā evaṃ satthu ovādānusāsanikārinā parehi puṭṭhena sammā byākaramānena byākātabbaṃ.

Answer: “Here, friend, I approached the Blessed One, and the Blessed One taught me the Dhamma. Having heard that Dhamma, I spoke it to those monks. Having heard that Dhamma, those monks rose up from unwholesome states and became established in wholesome states.” Thus, venerable sir, is how that monk, acting in accordance with the Teacher’s advice and instruction, should rightly reply when asked by others.

Sāmagāmasutta

The Sutta at Sāmagāma

Pucchā – sāmagāmasuttaṃ [Pg.155] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But, friend, where was the Sutta at Sāmagāma spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – sakkesu bhante sāmagāme nāma sakyānaṃ nigame āyasmantañca ānandaṃ āyasmantañca cundaṃ ārabbha bhāsitaṃ, āyasmā ca bhante ānando āyasmā ca cundo yena bhagavā tenupasaṅkamisu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca ‘‘ayaṃ bhante cundo samaṇuddeso evamāha ‘nigaṇṭho bhante nāṭaputto pāvāyaṃ adhunā kālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti…pe… [Pg.156] bhinnathūpe appaṭisaraṇe’ti. Tassa mayhaṃ bhante evaṃ hoti ‘māheva bhagavato accayena saṅghe vivādo uppajji, svāssa vivādo bahujanaahitāya bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussāna’nti’’. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: Venerable sir, it was spoken among the Sakyans, in the Sakyan town called Sāmagāma, concerning the Venerable Ānanda and the Venerable Cunda. Venerable sir, the Venerable Ānanda and the Venerable Cunda approached the Blessed One, paid homage to him, and sat down to one side. Seated there, the Venerable Ānanda said to the Blessed One: “Venerable sir, the novice Cunda here says this: ‘Venerable sir, Nigaṇṭha Nāṭaputta has recently passed away at Pāvā. With his passing, the Nigaṇṭhas have split into two factions, and are quarreling, contentious, and disputing, piercing each other with verbal daggers… with their stupa split, without a refuge.’ Then it occurred to me, venerable sir: ‘May no dispute arise in the Saṅgha after the Blessed One’s passing. For such a dispute would be for the harm and unhappiness of many people, for the loss, harm, and suffering of gods and humans.’” It was spoken on that subject, venerable sir.

Sunakkhattasutta

The Sutta to Sunakkhatta

Pucchā – sunakkhattasuttaṃ [Pg.158] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But, friend, where was the Sutta to Sunakkhatta spoken by the Blessed One, concerning whom, and on what subject?

Vissajjanā – vesāliyaṃ bhante sunakkhattaṃ licchaviputtaṃ ārabbha bhāsitaṃ, sunakkhatto bhante licchaviputto bhagavantaṃ upasaṅkamitvā etadavoca ‘‘sutaṃ metaṃ bhante sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmāti. Kacci te bhante bhikkhū sammadeva aññaṃ byākaṃsu, udāhu santetthekacce bhikkhū adhimānena aññaṃ byākaṃsū’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, it was spoken at Vesālī concerning Sunakkhatta the Licchavi prince. Venerable sir, Sunakkhatta the Licchavi prince approached the Blessed One and said this: "Venerable sir, I have heard that many bhikkhus in the presence of the Blessed One have declared final knowledge, saying: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’ Venerable sir, did those bhikkhus rightly declare final knowledge, or did some of them declare final knowledge out of conceit?" Venerable sir, it was spoken concerning that matter.

Āneñjasappāyasutta

The Discourse on the Imperturbable

Pucchā – āneñjasappāyasuttaṃ [Pg.161] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Friend, where, concerning whom, and about what subject was the Discourse on the Imperturbable spoken by the Blessed One?

Vissajjanā – kurūsu bhante kammāsadhamme nāma kurūnaṃ nigame sambahule bhikkhū ārabbha bhāsitaṃ.

Reply: Venerable sir, it was spoken in the Kuru country, in the Kuru town called Kammāsadhamma, concerning many bhikkhus.

Gaṇakammoggallānasutta

The Discourse to Gaṇaka Moggallāna

Pucchā – gaṇakamoggallānasuttaṃ [Pg.162] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: Friend, where, concerning whom, and about what subject was the Discourse to Gaṇaka Moggallāna spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante gaṇakamoggallānaṃ brāhmaṇaṃ ārabbha bhāsitaṃ, gaṇakamoggallāno bhante brāhmaṇo bhagavantaṃ upasaṅkamitvā etadavoca ‘‘seyyāthāpi bho gotama imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ yāva pacchimasopānakaḷevarā…pe… sakkā nukho bho gotama imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetu’’nti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: Venerable sir, it was spoken at Sāvatthī concerning the brahmin Gaṇaka Moggallāna. Venerable sir, the brahmin Gaṇaka Moggallāna approached the Blessed One and said this: "Just as, Master Gotama, in this palace of Migāra's mother, there is a gradual training, a gradual practice, and a gradual progress, that is, up to the last flight of stairs… is it possible, Master Gotama, to similarly lay down a gradual training, a gradual practice, and a gradual progress in this Dhamma and Discipline?" Venerable sir, it was spoken concerning that matter.

Pucchā – evaṃ [Pg.165] vutte kho āvuso gaṇakamoggallāno brāhmaṇo bhagavantaṃ kiṃ avoca, kathañcassa bhagavā byākāsi.

Question: When this was said, friend, what did the brahmin Gaṇaka Moggallāna say to the Blessed One, and how did the Blessed One answer him?

Vissajjanā – evaṃ vutte bhante gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca ‘‘kiṃ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā sabbe accantaṃ niṭṭhaṃ nibbānaṃ ārodhenti, udāhu ekacce nārādhentī’’ti, bhagavā ca bhante ‘‘appekacce kho brāhmaṇa mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī’’ti evamādinā gaṇakamoggallānassa brāhmaṇassa byākāsi.

Reply: When this was said, venerable sir, the brahmin Gaṇaka Moggallāna said this to the Blessed One: "Master Gotama, when your disciples are thus advised and instructed by you, do all of them attain the ultimate goal, Nibbāna, or do some not attain it?" And venerable sir, the Blessed One answered the brahmin Gaṇaka Moggallāna thus: "Brahmin, some of my disciples, when thus advised and instructed by me, attain the ultimate goal, Nibbāna, while some do not."

Pucchā – imañca [Pg.168] panāvuso dhammadesanaṃ sutvā gaṇako moggallāno imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāramakāsi.

Question: And having heard this Dhamma discourse, friend, what expression of confidence did Gaṇaka Moggallāna make in this Dhamma and Discipline?

Vissajjanā – imañca pana bhante dhammadesanaṃ sutvā gaṇakamoggallāno brāhmaṇo ‘‘ye me bho gotama puggalā asaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā’’ti evamādinā imasmiṃ dhammavinaye pasanno pasannākāramakāsi.

Reply: And having heard this Dhamma discourse, venerable sir, the brahmin Gaṇaka Moggallāna, being pleased with this Dhamma and Discipline, made an expression of confidence thus: "Master Gotama, those individuals who are faithless, who have gone forth from the household life into homelessness for the sake of a livelihood, not out of faith…" and so forth.

Gopakamoggallānasutta

The Discourse to Gopaka Moggallāna

Pucchā – gopakamoggallānasuttaṃ [Pg.170] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

Question: But, friend, where, concerning whom, on what occasion, and by whom was the Discourse to Gopaka Moggallāna spoken?

Vissajjanā – rājagahe bhante gopakamoggallānaṃ brāhmaṇaṃ ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ, gopakamoggallāno bhante brāhmaṇo āyasmantaṃ ānandaṃ etadavoca ‘‘atthi nu kho bho ānanda ekabhikkhupi tehi dhammehi sabbena sabbaṃ sabbathā sabbaṃ samannāgato, yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: At Rājagaha, venerable sir, concerning the brahmin Gopaka Moggallāna, this was spoken by the Venerable Ānanda, the treasurer of the Dhamma. For, venerable sir, the brahmin Gopaka Moggallāna said this to the Venerable Ānanda: ‘Now, Venerable Ānanda, is there even one bhikkhu endowed in every way, utterly and entirely, with all those qualities with which the venerable Gotama was endowed, the Arahant, the Perfectly Enlightened One?’ On this occasion, venerable sir, it was spoken.

Pucchā – kathañcāvuso [Pg.173] tattha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhikkhuno pasādanīyā dhammā pakāsitā, ye tena bhagavatā jānatā passatā arahatā sammāsambuddhena akkhātā. Yehi ca samannāgataṃ bhikkhuṃ aññe bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

Question: And how, friend, were the inspiring qualities of a bhikkhu explained there by the Venerable Ānanda, the treasurer of the Dhamma? Those qualities declared by the Blessed One, the knower and seer, the Arahant, the Perfectly Enlightened One, endowed with which qualities other bhikkhus would honor, respect, esteem, and venerate a bhikkhu, and having honored and respected him, dwell in dependence on him?

Vissajjanā – idha brāhmaṇa bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, bahussuto hoti sutadharo sutasannicayo, yeme dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpassa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhāti evamādinā bhante tattha āyasmatā ānandattherena dhammabhaṇḍāgārikena dasa pasādanīyā dhammā pakāsitā. Ye tena bhagatā jānatā passatā arahatā sammāsambuddhena akkhātā, yehi samannāgataṃ bhikkhuṃ etarahi bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

Reply: Here, brahmin, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. He is learned, a bearer of the teachings, an accumulator of what he has heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with meaning and phrasing, proclaiming the perfectly complete and pure holy life—such teachings he has learned much, retained, recited, verbally familiarized, mentally investigated, and penetrated well by view. Thus, venerable sir, ten inspiring qualities were explained there by the Venerable Ānanda, the treasurer of the Dhamma. Those qualities declared by the Blessed One, the knower and seer, the Arahant, the Perfectly Enlightened One, endowed with which qualities bhikkhus now would honor, respect, esteem, and venerate a bhikkhu, and having honored and respected him, dwell in dependence on him.

Pucchā – evaṃ [Pg.178] vutte kho āvuso vassakāro brāhmaṇo magadhamahāmatto kīdisaṃ pasaṃsāvacanaṃ kathesi, kathañcassa āyasmā ānandatthero dhammabhaṇḍāgāriko taṃ vacanaṃ paṭisodhetvā pakāsesi.

Question: When this was said, friend, what words of praise did the brahmin Vassakāra, the chief minister of Magadha, utter? And how did the Venerable Ānanda, the treasurer of the Dhamma, correct and explain that statement?

Vissajjanā – evaṃ [Pg.179] vutte vassakāro brāhmaṇo magadhamahāmatto upanandaṃ senāpatiṃ āmantesi ‘‘taṃ kiṃ maññasi bhavaṃ senāpati, yadi me bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti, pūjetabbaṃ pūjentī’’ti evamādikaṃ pasaṃsāvacanaṃ kathesi, āyasmā ca bhante ānando ‘‘na ca kho brāhmaṇa so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesī’’ti evamādinā taṃ vacanaṃ paṭisodhetvā pakāsesi.

Reply: When this was said, the brahmin Vassakāra, the chief minister of Magadha, addressed General Upananda: ‘What do you think, honorable general? If these venerable ones honor what should be honored, respect what should be respected, esteem what should be esteemed, and venerate what should be venerated?’—he spoke such words of praise. And Venerable Ānanda, venerable sir, having corrected that statement, explained it, saying: ‘But, brahmin, the Blessed One did not praise all absorption, nor did he not praise all absorption.’

Mahāpuṇṇamasutta

The Greater Discourse on the Full-Moon Night

Pucchā – mahāpuṇṇamasuttaṃ [Pg.182] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: But, friend, where, concerning whom, and on what occasion was the Greater Discourse on the Full-Moon Night spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ saṭṭhimattānaṃ padhānīyabhikkhūnaṃ saṅghattheraṃ bhikkhuṃ ārabbha bhāsitaṃ, aññataro bhante

Reply: At Sāvatthī, venerable sir, this was spoken concerning a certain elder bhikkhu, the senior of a group of about sixty bhikkhus devoted to exertion. For, venerable sir, a certain

Saṭṭhimattānaṃ [Pg.183] padhānīyabhikkhūnaṃ saṅghatthero bhikkhu uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca ‘‘puccheyyāhaṃ bhante bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

elder bhikkhu, the senior of a group of about sixty bhikkhus devoted to exertion, rose from his seat, arranged his robe over one shoulder, raised his joined palms toward the Blessed One, and said: ‘Venerable sir, I would like to ask the Blessed One about a certain point, if the Blessed One would grant me the opportunity for an explanation of the question.’ On this occasion, venerable sir, it was spoken.

Cūḷapuṇṇamasutta

The Shorter Discourse on the Full-Moon Night

Pucchā – cūḷapuṇṇamasuttaṃ [Pg.184] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: But, friend, where and concerning whom was the Shorter Discourse on the Full-Moon Night spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, it was spoken concerning several bhikkhus.

Pucchā – kathañcāvuso [Pg.185] tattha bhagavatā asappurisaaṅgāni vibhajitvā pakāsitāni.

Question: “And how, friend, were the qualities of a bad person analyzed and explained there by the Blessed One?”

Vissajjanā – asappuriso bhikkhave assaddhammasamannāgato hoti, asappurisabhatti hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi hoti, asappurisadānaṃ detīti evamādinā bhante tattha bhagavatā aṭṭha asappurisaaṅgāni vibhajitvā pakāsitāni.

Reply: “Bhikkhus, a bad person is endowed with bad principles, has affection for bad people, thinks like a bad person, plans like a bad person, speaks like a bad person, acts like a bad person, has views like a bad person, and gives gifts like a bad person.” Thus, venerable sir, the Blessed One there analyzed and explained eight qualities of a bad person.

Pucchā – kathaṃ [Pg.186] panāvuso bhagavatā tattha sappurisaaṅgāni vibhajitvā pakāsitāni.

Question: “But how, friend, did the Blessed One analyze and explain the qualities of a good person there?”

Vissajjanā – sappuriso bhikkhave saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti, sappurisadānaṃ detīti evamādinā bhante bhagavatā tattha aṭṭhavidhāni sappurisaṅgāni vibhajitvā pakāsitāni.

Reply: “Bhikkhus, a good person is endowed with good principles, has affection for good people, thinks like a good person, plans like a good person, speaks like a good person, acts like a good person, has views like a good person, and gives gifts like a good person.” Thus, venerable sir, the Blessed One there analyzed and explained the eight qualities of a good person.

Anupadasutta

The Discourse on Following in Sequence

Pucchā – anupadasuttaṃ [Pg.188] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: “But, friend, where, concerning whom, and on what subject was the Discourse on Following in Sequence spoken by the Blessed One?”

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ, sambahulā bhante bhikkhū āyasmato sāriputtassa dhammasenāpatissa sabhāgā tasmiṃ samaye sannipatiṃsu, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Answer: “At Sāvatthī, venerable sir, it was spoken concerning many monks. At that time, venerable sir, many monks had gathered together, sharing the same qualities as the Venerable Sāriputta, the General of the Dhamma. In that connection, venerable sir, it was spoken.”

Pucchā – kathañcāvuso [Pg.189] tattha bhagavatā āyasmato sāriputtassa dhammasenāpatissa anupadadhammavipassanā vitthārena vibhajitvā pakāsitā.

Question: “And how, friend, was the consecutive contemplation of phenomena of the Venerable Sāriputta, the General of the Dhamma, analyzed and explained in detail there by the Blessed One?”

Vissajjanā – paṇḍito bhikkhave sāriputto mahāpañño bhikkhave sāriputto puthupañño bhikkhave sāriputto hāsapañño [Pg.190] bhikkhave sāriputto tikkhapañño bhikkhave sāriputto javanapañño bhikkhave sāriputto nibbedhikapañño bhikkhave sāriputto sāriputto bhikkhave aḍḍhamāsaṃ anupadadhammavipassanaṃ vipassatīti evamādinā bhante tattha bhagavatā āyasmato sāriputtassa dhammasenāpatissa anupadadhammavipassanā vitthārena pakāsitā.

Reply: “Bhikkhus, Sāriputta is wise. Bhikkhus, Sāriputta is of great wisdom. Bhikkhus, Sāriputta is of extensive wisdom. Bhikkhus, Sāriputta is of quick-witted wisdom. Bhikkhus, Sāriputta is of swift wisdom. Bhikkhus, Sāriputta is of sharp wisdom. Bhikkhus, Sāriputta is of penetrating wisdom. Bhikkhus, Sāriputta practices consecutive contemplation of phenomena for half a month.” Thus, venerable sir, the Blessed One there extensively explained the consecutive contemplation of phenomena of the Venerable Sāriputta, the General of the Dhamma.

Chabbisodhanasutta

The Sixfold Purification Discourse

Pucchā – tenāvuso…pe… [Pg.192] sammāsambuddhena chabbisodhanasuttaṃ kattha kaṃ ārabbha bhāsitaṃ.

Question: “Then, friend… the Sixfold Purification Discourse spoken by the Perfectly Enlightened One—where was it spoken, and concerning whom?”

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Answer: “At Sāvatthī, venerable sir, it was spoken concerning many monks.”

Sappurisasutta

The Discourse on the True Person

Pucchā – sappurisasuttaṃ [Pg.193] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: “But where, friend, and concerning whom was the True Person Discourse spoken by the Blessed One?”

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Answer: “At Sāvatthī, venerable sir, it was spoken concerning many monks.”

Sevitabbāsevitabbasutta

The Discourse on What Should and Should Not Be Cultivated

Pucchā – sevitabbāsevitabbasuttaṃ [Pg.194] panāvuso bhagavatā kattha kaṃ ārabbha kena saddhiṃ bhāsitaṃ.

Question: “Now, friend, where, concerning whom, and with whom was the Discourse on What Should and Should Not Be Cultivated spoken by the Blessed One?”

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha āyasmatā sāriputtattherena dhammasenāpatinā saddhiṃ bhāsitaṃ.

Reply: “At Sāvatthī, venerable sir, concerning many monks, it was spoken with the Venerable Elder Sāriputta, the General of the Dhamma.”

Bahudhātukasutta

The Discourse on the Many Elements

Pucchā – bahudhātukasuttaṃ [Pg.195] panāvuso kattha kaṃ ārabbha bhāsitaṃ.

Question: “But the Discourse on the Many Elements, friend, where and concerning whom was it spoken?”

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Answer: “At Sāvatthī, venerable sir, it was spoken concerning many monks.”

Isigilisutta

The Isigili Sutta

Pucchā – isigilisuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: “Now, friend, where and concerning whom was the Isigili Sutta spoken by the Blessed One?”

Vissajjanā – rājagahe bhante isigilismiṃ pabbate sambahule bhikkhū ārabbha bhāsitaṃ.

Reply: “Venerable sir, it was spoken at Rājagaha, on Mount Isigili, concerning many monks.”

Mahācattārīsakasutta

The Great Forty Discourse

Pucchā – mahācattārīsakasuttaṃ [Pg.196] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question: “Now, friend, where and concerning whom was the Great Forty Discourse spoken by the Blessed One?”

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

Answer: “At Sāvatthī, venerable sir, it was spoken concerning many monks.”

Ānāpānassatisutta

The Discourse on Mindfulness of Breathing

Pucchā – ānāpānassatisuttaṃ [Pg.197] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: “But, friend, where, concerning whom, and on what subject was the Discourse on Mindfulness of Breathing spoken by the Blessed One?”

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ, therā bhante bhikkhū nave bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti, te ca bhante navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: “Venerable sir, it was spoken at Sāvatthī concerning many monks. The elder monks, venerable sir, advise and instruct the new monks. Some elder monks advise and instruct even ten monks, some advise and instruct even twenty monks, some advise and instruct even thirty monks, some advise and instruct even forty monks. And those new monks, venerable sir, being advised and instructed by the elder monks, come to know a superior, further distinction. On that subject, venerable sir, it was spoken.”

Kāyagatāsatisutta

The Discourse on Mindfulness of the Body

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

The Question – "But, friend, where, concerning whom, and on what subject was the Discourse on Mindfulness of the Body spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ, sambahulānaṃ bhante bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarakathā udapādi ‘‘acchariyaṃ āvuso, abbhutaṃ āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – "Venerable sir, it was spoken at Sāvatthī concerning many monks. For many monks, venerable sir, after their meal, having returned from their almsround, had gathered and assembled in the attendance hall, and this discussion arose among them: 'It is wonderful, friends, it is amazing, how the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—has declared mindfulness of the body, when developed and cultivated, to be of great fruit and great benefit.' On that subject, venerable sir, it was spoken."

Saṅkhārūpapattisutta

The Discourse on Rebirth Through Volitional Formations

Pucchā – saṅkhārūpapattisuttaṃ [Pg.200] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

The Question – "But, friend, where and concerning whom was the Discourse on Rebirth Through Volitional Formations spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

The Reply – "At Sāvatthī, venerable sir, it was spoken concerning many bhikkhus."

Pucchā – kathañcāvuso tattha bhagavatā saṅkhārūpapattiyo vibhajitvā pakāsitā.

The Question – "But how, friend, were the rebirths through volitional formations analyzed and explained there by the Blessed One?"

Vissajjanā – idha bhikkhave bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti, tassa evaṃ hoti ‘‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya’’nti evamādinā bhante tattha bhagavatā saṅkhārūpapattiyo vibhajitvā pakāsitā.

The Reply – "Here, bhikkhus, a bhikkhu is endowed with faith, endowed with virtue, endowed with learning, endowed with generosity, endowed with wisdom. It occurs to him: ‘Oh, that with the breakup of the body, after death, I might be reborn in the company of affluent nobles!’ In this way, venerable sir, the Blessed One analyzed and explained the rebirths through volitional formations."

Cūḷasuññatasutta

The Shorter Discourse on Emptiness

Pucchā – cūḷasuññatasuttaṃ [Pg.202] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

The Question – "But, friend, where, concerning whom, and on what matter was the Shorter Discourse on Emptiness spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ ānandaṃ ārabbha bhāsitaṃ, āyasmā bhante ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhagavantaṃ etadavoca ‘‘ekamidaṃ bhante samayaṃ bhagavā sakkesu viharati nagarakaṃ nāma sakyānaṃ nigamo, tattha me bhante bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ, suññatāvihārenāhaṃ ānanda etarahi bahulaṃ viharāmīti kacci metaṃ bhante sussutaṃ suggahitaṃ sumanasikataṃ sūpadhārita’’nti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – "At Sāvatthī, venerable sir, it was spoken concerning the Venerable Ānanda. Venerable sir, the Venerable Ānanda, in the evening, having arisen from seclusion, said this to the Blessed One: ‘On one occasion, venerable sir, the Blessed One was dwelling among the Sakyans at a Sakyan town named Nagaraka. There, venerable sir, I heard and received this in the Blessed One’s presence: “Ānanda, I now often dwell in the abiding of emptiness.” Venerable sir, was this well-heard, well-grasped, well-attended to, and well-retained by me?’ On that matter, venerable sir, it was spoken."

Mahāsuññatasutta

The Greater Discourse on Emptiness

Pucchā – mahāsuññatasuttaṃ [Pg.204] panāvuto bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

The Question – "But, friend, where, concerning whom, and on what matter was the Greater Discourse on Emptiness spoken by the Blessed One?"

Vissajjanā – sakkesu bhante kapilavatthusmiṃ āyasmantaṃ ānandaṃ ārabbha bhāsitaṃ, āyasmā bhante ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – "Venerable sir, it was spoken among the Sakyans at Kapilavatthu concerning the Venerable Ānanda. Venerable sir, the Venerable Ānanda, together with many bhikkhus, was doing robe-work at the monastery of Ghaṭā the Sakyan. On that matter, venerable sir, it was spoken."

Acchariyaabbhutasutta

The Discourse on the Wonderful and Astounding

Pucchā – acchariyaabbhutasuttaṃ [Pg.205] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena saddhiṃ bhāsitaṃ.

The Question – "But, friend, where, concerning whom, on what matter, and with whom was the Discourse on the Wonderful and Astounding spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena saddhiṃ bhāsitaṃ. Sambahulānaṃ bhante bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarakathā udapādi ‘‘acchariyaṃ āvuso, abbhutaṃ āvuso tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati. Evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā te bhagavanto ahesuṃ itipi, evaṃgottā te bhagavanto ahesuṃ itipi, evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā te bhagavanto ahesuṃ itipi, evaṃpaññā [Pg.206] te bhagavanto ahesuṃ itipi, evaṃvihārī te bhagavanto ahesuṃ itipi, evaṃvimuttā te bhagavanto ahesuṃ itipī’’ti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – "At Sāvatthī, venerable sir, it was spoken concerning many bhikkhus, with the Venerable Elder Ānanda, the treasurer of the Dhamma. Venerable sir, for many bhikkhus, after their meal, having returned from their almsround, as they were sitting together, gathered in the attendance hall, this discussion arose among them: ‘It is wonderful, friends, it is astounding, the great psychic power and great might of the Tathāgata! For the Tathāgata knows of past Buddhas who have attained final Nibbāna, who had cut off proliferation, severed the path of the cycle, exhausted the round, and gone beyond all suffering, that: “Those Blessed Ones were of such a lineage,” “Those Blessed Ones were of such a name,” “Those Blessed Ones were of such a clan,” “Those Blessed Ones had such virtue,” “Those Blessed Ones had such a Dhamma,” “Those Blessed Ones had such wisdom,” “Those Blessed Ones had such an abiding,” “Those Blessed Ones were so liberated.”’ On that matter, venerable sir, it was spoken."

Bākulasutta

The Discourse about Bākula

Pucchā – bākulasuttaṃ [Pg.207] panāvuso kattha kaṃ ārabbha kena bhāsitaṃ.

The Question – "But, friend, where, concerning whom, and by whom was the Discourse about Bākula spoken?"

Vissajjanā – rājagahe bhante acelaṃ kassapaṃ ārabbha āyasmatā bākulattherena bhāsitaṃ.

The Reply – "At Rājagaha, venerable sir, it was spoken by the Venerable Elder Bākula concerning the naked ascetic Kassapa."

Dantabhūmisutta

The Discourse on the Stage of the Tamed

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

The Question – "But, friend, where, concerning whom, and on what matter was the Discourse on the Stage of the Tamed spoken by the Blessed One?"

Vissajjanā – rājagahe bhante jayasenaṃ rājakumāraṃ ārabbha bhāsitaṃ. Jayaseno bhante rājakumāro aciravataṃ samaṇuddesaṃ upasaṅkamitvā etadavoca ‘‘sutaṃ metaṃ bho aggivessana idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya [Pg.208] cittassa ekaggata’’nti, tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – "At Rājagaha, venerable sir, it was spoken concerning Prince Jayasena. Venerable sir, Prince Jayasena approached the novice Aciravata and said this: ‘I have heard, friend Aggivessana, that here a bhikkhu dwelling diligent, ardent, and resolute may attain one-pointedness of mind.’ On that matter, venerable sir, it was spoken."

Pucchā – kathañcāvuso [Pg.210] tattha bhagavatā aciravatassa samaṇuddesassa samassāsetvā dhammadesanānayo pakāsito.

The Question – "But how, friend, did the Blessed One there, after reassuring the novice Aciravata, set forth the method of teaching the Dhamma?"

Vissajjanā – taṃ kutettha aggivessana labbhā, yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ, taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyosanāya ussuko ussati vā dakkhati vā sacchi vā karissatīti netaṃ ṭhānaṃ vijjatīti evaṃ kho bhante bhagavato aciravatassa samaṇuddesassa samassāsetvā, seyyathāpissu aggivessana dve hatthidammā vā assadammāvā godammā vā sudantā suvinītāti evamādinā bhante bhagavatā aciravatassa samaṇuddesassa desanānayo pakāsito.

The Reply – "‘How, Aggivessana, could it be possible that what is to be known by renunciation, seen by renunciation, attained by renunciation, and realized by renunciation—that Prince Jayasena, while living amidst sensual pleasures, enjoying sensual pleasures, being consumed by thoughts of sensual pleasure, being burned by the fever of sensual pleasure, and eagerly seeking sensual pleasure, will know or see or realize it? That is impossible.’ Thus, venerable sir, the Blessed One, having reassured the novice Aciravata, set forth the method of teaching: ‘Just as, Aggivessana, there might be two elephants or horses or oxen for taming that are well-tamed and well-trained…’ In this way, venerable sir, the Blessed One set forth the method of teaching for the novice Aciravata."

Pucchā – kathañcāvuso [Pg.214] tattha bhagavā dve upamāyo dassetvā tatuttari dhammadesanaṃ pavaḍḍheti.

The Question – "But how, friend, did the Blessed One on that occasion, having presented two similes, further develop the Dhamma teaching?"

Vissajjanā – seyyathāpi aggivessana rājākhattiyo muddhāvasitto nāgavanikaṃ āmantetīti evamādinā bhante bhagavā uttaripi dhammadesanaṃ pavaḍḍhesi.

The Reply – "‘Just as, Aggivessana, a head-anointed khattiya king might summon an elephant-forester…’ In this way, venerable sir, the Blessed One further developed the Dhamma teaching."

Bhūmijasutta

The Discourse to Bhūmija

Pucchā – tenāvuso…pe… [Pg.216] sammāsambuddhena bhūmijasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

The Question – "Friend, where, concerning whom, and in what connection was the Discourse to Bhūmija spoken by that… Perfectly Enlightened One?"

Vissajjanā – rājagahe bhante jayasenaṃ rājakumāraṃ ārabbha bhāsitaṃ, jayaseno bhante rājakumāro āyasmantaṃ bhūmijaṃ etadavoca ‘‘santi bho bhūmija eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino ‘āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya[Pg.217]. Nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, ābhabbā phalassa adhigamāyā’ti. Idha bhoto bhūmijassa satthā kiṃvādī kimakkhāyī’’ti tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – “Venerable sir, it was spoken at Rājagaha concerning Prince Jayasena. Venerable sir, Prince Jayasena said this to Venerable Bhūmija: ‘Good Bhūmija, there are some ascetics and brahmins who hold such a view and opinion: “Even practicing the spiritual life with aspiration, they are incapable of attaining the fruit. Even practicing the spiritual life without aspiration, they are incapable of attaining the fruit. Even practicing the spiritual life both with and without aspiration, they are incapable of attaining the fruit. Even practicing the spiritual life neither with aspiration nor without aspiration, they are incapable of attaining the fruit.” What does the teacher of the good Bhūmija say, what does he declare?’ Venerable sir, it was spoken regarding that matter.”

Pucchā – kathañcāvuso [Pg.219] tattha bhagavatā āyasmato bhūmijattherassa taṃ byākaraṇaṃ samanujānitvā tatuttari dhammadesanānayo paripūretvā pakāsito.

The Question – “And how, friend, was the method of the further Dhamma exposition completed and revealed there by the Blessed One, after he had approved the Elder Bhūmija's answer?”

Vissajjanā – taggha tvaṃ bhūmija evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, evamādinā bhante bhagavatā āyasmato bhūmijassa taṃ vacanaṃ samanujānitvā ‘‘yehi kehici bhūmija samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino, te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā’’ti evamādinā bhante bhagavatā āyasmato bhūmijassa uttari desanānayo paripūretvā pakāsito.

The Reply – “Venerable sir, after the Blessed One approved Venerable Bhūmija's statement with words such as, ‘Indeed, Bhūmija, when questioned thus and answering thus, you are one who speaks in accordance with my teaching and do not misrepresent me with falsehood,’ the method of the further teaching was completed and revealed to Venerable Bhūmija by the Blessed One with words such as, ‘Bhūmija, whatever ascetics or brahmins are of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, they are incapable of attaining the fruit, even if they practice the spiritual life with aspiration.’”

Anuruddhasutta

The Discourse with Anuruddha

Pucchā – anuruddhasuttaṃ [Pg.224] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena bhāsitaṃ.

The Question – “Friend, where, concerning whom, on what matter, and by whom was the Discourse with Anuruddha spoken?”

Vissajjanā – sāvatthiyaṃ bhante pañcakaṅgaṃ thapatiṃ ārabbha āyasmatā anuruddhattherena bhāsitaṃ, pañcakaṅgo bhante thapati āyasmantaṃ anuruddhaṃ etadavoca ‘‘idha maṃ bhante therā bhikkhū upasaṅkamitvā evamāhaṃsu ‘appamāṇaṃ gahapati cetovimuttiṃ bhāvehī’ti, ekacce therā evamāhaṃsu ‘mahaggataṃ gahapati cetovimuttiṃ bhāvehī’’ti, yā cāyaṃ bhante appamāṇā cetovimutti yā ca mahaggatā cetovimutti, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānanti’’ tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

The Reply – “Venerable sir, it was spoken at Sāvatthī by the Elder, the venerable Anuruddha, concerning the carpenter Pañcakaṅga. Venerable sir, the carpenter Pañcakaṅga said this to the venerable Anuruddha: ‘Venerable sir, some elder monks approached me and said, “Householder, develop the immeasurable liberation of mind.” Other elders said, “Householder, develop the expansive liberation of mind.” Venerable sir, regarding this immeasurable liberation of mind and this expansive liberation of mind, are these states different in both meaning and phrasing, or are they one in meaning and only different in phrasing?’ Venerable sir, it was spoken regarding that matter.”

Upakkilesasutta

The Discourse on the Corruptions

Pucchā – upakkilesasuttaṃ [Pg.225] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

The Question – “Friend, where and concerning whom was the Discourse on the Corruptions spoken by the Blessed One?”

Vissajjanā – pācīnavaṃsadāye bhante āyasmantaṃ anuruddhattheraṃ ārabbha bhāsitaṃ.

The Reply – “Venerable sir, it was spoken in the Eastern Bamboo Grove concerning the Elder, the venerable Anuruddha.”

Bālapaṇḍitasutta

The Discourse on the Fool and the Wise

Pucchā – bālapaṇḍitasuttaṃ [Pg.226] panāvuso bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

The Question – “And, friend, where and concerning whom was the Discourse on the Fool and the Wise spoken by the Blessed One?”

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ.

The Reply – “Venerable sir, it was spoken at Sāvatthī concerning a number of monks.”

Pucchā – kathañcāvuso tattha bhagavatā bālassa bālalakkhaṇāni ca bālassa diṭṭheva dhamme dukkhadomanassappaṭisaṃvedanā ca pakāsitā.

The Question – “And how, friend, were the characteristics of a fool and a fool’s experience of suffering and displeasure in this very life revealed there by the Blessed One?”

Vissajjanā – tīṇimāni bhikkhave bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi. Idha bhikkhave bālo duccintitacintī [Pg.227] ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī cāti evamādinā bhante tattha bhagavatā bālassa bālalakkhaṇāni ca bālassa diṭṭheva dhamme dukkhadomanassappaṭisaṃvedanā ca pakāsitā.

The Reply – “Venerable sir, with words such as, ‘Monks, there are these three characteristics of a fool, signs of a fool, and traits of a fool. Which three? Here, monks, a fool is one who thinks bad thoughts, speaks bad speech, and does bad deeds,’ the Blessed One there revealed the characteristics of a fool and the fool’s experience of suffering and displeasure in this very life.”

Pucchā – kathañcāvuso [Pg.230] tattha bhagavatā bālassa samparāyo ca tattha niraye bālassa dukkhadomanassapaṭisaṃvedanā ca pakāsitā.

The Question – “And how, friend, were the fool’s future course and the fool’s experience of suffering and displeasure there in hell revealed by the Blessed One?”

Vissajjanā – sa kho so bhikkhave bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedāparaṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatīti evamādinā bhante tattha bhagavatā bālassa samparāyo ca tattha ca bālassa niraye dukkhadomanassappaṭisaṃvedanā pakāsitā.

The Reply – “Venerable sir, with words such as, ‘Monks, that fool, having engaged in misconduct by body, misconduct by speech, and misconduct by mind, at the breakup of the body, after death, is reborn in the plane of deprivation, a bad destination, a state of downfall, in hell,’ the Blessed One there revealed the fool’s future course and the fool’s experience of suffering and displeasure there in hell.”

Pucchā – kathañcāvuso [Pg.234] tattha bhagavatā bālassa tiracchānayoniyaṃ dukkhadomanassapaṭisaṃvedanā pakāsitā.

The Question – “And how, friend, was the fool’s experience of suffering and displeasure in the animal realm revealed there by the Blessed One?”

Vissajjanā – santi bhikkhave tiracchānagatā pāṇā tiṇabhakkhā te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṃ khādantīti evamādinā bhante tattha bhagavatā bālassa tiracchānayoniyaṃ dukkhadomanassappaṭisaṃvedanā pakāsitā.

The Reply – “Venerable sir, with words such as, ‘Monks, there are beings born in the animal realm that are grass-eaters; they eat fresh grass and dry grass, chewing with their teeth what is scraped up,’ the Blessed One there revealed the fool’s experience of suffering and displeasure in the animal realm.”

Pucchā – kathañcāvuso [Pg.235] tattha bhagavatā bālena sakiṃ vinipātagatena puna manussattadullabhatā pakāsitā.

The Question – “And how, friend, was the difficulty for a fool, once gone to a state of downfall, to regain the human state revealed by the Blessed One?”

Vissajjanā – seyyathāpi bhikkhave puriso ekacchiggalaṃ yugaṃ mahāsamudde pakkhipeyya, tamenaṃ puratthimo vāto pacchimena saṃhareyyāti evamādinā bhante tattha bhagavatā bālena sakiṃ vinipātagatena puna manussattassa dullabhatā pakāsitā.

The Reply – “Venerable sir, with words such as, ‘Monks, suppose a man were to throw a yoke with a single hole into the great ocean, and an east wind were to carry it west,’ the Blessed One there revealed the difficulty for a fool, once gone to a state of downfall, to regain the human state.”

Pucchā – kathañcāvuso [Pg.237] tattha bhagavatā bālassa kadāci karahaci dīghassa addhuno accayena manussattaṃ āgatassapi dukkhabahulatā pakāsitā.

The Question – “And how, friend, was the abundance of suffering for a fool, even if he should, sometime or other after a long time has passed, attain the human state, revealed there by the Blessed One?”

Vissajjanā – sa kho so bhikkhave bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchatīti evamādinā bhante tattha bhagavatā bālassa kadāci karahaci dīghassa addhuno accayena manussattaṃ āgatassapi dukkhabahulatā pakāsitā.

The Reply – “Venerable sir, with words such as, ‘Monks, if that fool should, sometime or other after a long time has passed, attain the human state…,’ the Blessed One there revealed the abundance of suffering for a fool, even if he should, sometime or other after a long time has passed, attain the human state.”

Pucchā – kathañcāvuso [Pg.238] tattha bhagavatā paṇḍitassa paṇḍitalakkhaṇāni ca paṇḍitassa diṭṭheva dhamme sukhasomanassappaṭisaṃvedanā ca pakāsitā.

The Question – “And how, friend, were the characteristics of a wise person and a wise person’s experience of happiness and gladness in this very life revealed there by the Blessed One?”

Vissajjanā – tīṇimāni bhikkhave paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi. Idha bhikkhave paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī cāti evamādinā bhante tattha bhagavatā

The Reply – “Venerable sir, with words such as, ‘Monks, there are these three characteristics of a wise person, signs of a wise person, and traits of a wise person. Which three? Here, monks, a wise person is one who thinks good thoughts, speaks good speech, and does good deeds,’ the Blessed One there revealed…”

Paṇḍitassa [Pg.239] paṇḍitalakkhaṇāni ca diṭṭheva dhamme paṇḍitassa sukhasomanassapaṭisaṃvedanā ca pakāsitā.

“…the characteristics of a wise person and the wise person’s experience of happiness and gladness in this very life.”

Pucchā – kathañcāvuso [Pg.240] tattha bhagavatā paṇḍitassa samparāyo ca tattha sagge sukhasomanassappaṭisaṃvedanā ca pakāsitā.

The Question – “And how, friend, were the wise person’s future course and the wise person’s experience of happiness and gladness there in heaven revealed by the Blessed One?”

Vissajjanā – sa kho so bhikkhave paṇḍito kāyena sucaritaṃ caritvā vācāya manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatīti evamādinā bhante tattha bhagavatā paṇḍitassa samparāyo ca sagge ca paṇḍitassa sukhasomanassappanisaṃvedanā pakāsitā.

The Reply – “Venerable sir, with words such as, ‘Monks, that wise person, having engaged in good conduct by body, good conduct by speech, and good conduct by mind, at the breakup of the body, after death, is reborn in a good destination, a heavenly world,’ the Blessed One there revealed the wise person’s future course and the wise person’s experience of happiness and gladness in heaven.”

Pucchā – kathañcāvuso [Pg.242] tattha bhagavatā paṇḍitassa kadāci karahaci dīghassa addhuno accayena manussattaṃ āgatassapi sukhabahulatā pakāsitā.

The Question – “And how, friend, was the abundance of happiness for a wise person, even if he occasionally attains human status after a very long time, explained there by the Blessed One?”

Vissajjanā – sa kho so bhikkhave paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni uccākulāni khattiyamahāsālakulaṃ vā brāhmaṇamahāsālakulaṃ vā gahapatimahāsālakulaṃ vā tathārūpe kule paccājāyatīti evamādinā bhante tattha bhagavatā paṇḍitassa kadāci karahaci dīghassa addhuno accayena manussattaṃ āgatassapi sukhabahulatā pakāsitā.

The Reply – “Venerable sir, the Blessed One explained the abundance of happiness for a wise person, even if he occasionally attains human status after a very long time, by saying: ‘Monks, that wise person, if he ever, at any time, after a long period, attains human status, is reborn in high families—whether a noble family of great wealth, a brahmin family of great wealth, or a wealthy householder’s family.’ In this way, venerable sir, the Blessed One there explained the abundance of happiness for a wise person, even if he occasionally attains human status after a very long time.

Cūḷakammavibhaṅgasutta

The Shorter Analysis of Kamma

Pucchā – tenāvuso [Pg.244] jānatā passatā…pe… sammāsambuddhena cūḷakammavibhaṅgasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: 'Friend, by the knowing one, the seeing one, the Arahant, the Perfectly Enlightened One, where, concerning whom, and on what occasion was the Cūḷakammavibhaṅga Sutta spoken?'

Vissajjanā – sāvatthiyaṃ bhante subhaṃ māṇavaṃ todeyyaputtaṃ ārabbha bhāsitaṃ. Subho bhante māṇavo todeyyaputto bhagavantaṃ upasaṅkamitvā etadavoca ‘‘ko nu kho bho gotama hetu ko paccayo, yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā. Dissanti hi bho gotama manussā appāyukā, dissanti dīghāyukā. Dissanti bavhābādhā, dissanti appābādhā. Dissanti dubbaṇṇā, dissanti vaṇṇavanto. Dissanti appesakkhā, dissanti mahesakkhā. Dissanti appabhogā, dissanti mahābhogā. Dissanti nīcakulīnā, dissanti uccākulīnā. Dissanti duppaññā, dissanti paññavanto. Ko nu kho bho gotama hetu ko paccayo, yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā’’ti tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: 'Venerable sir, it was spoken at Sāvatthī concerning the young man Subha, son of Todeyya. Venerable sir, the young man Subha, son of Todeyya, approached the Blessed One and said this: “What, Master Gotama, is the cause, what is the reason, why among human beings, while they are human, inferiority and superiority are seen? For, Master Gotama, people are seen to be short-lived, and people are seen to be long-lived. People are seen to have many illnesses, and people are seen to have few illnesses. People are seen to be ugly, and people are seen to be beautiful. People are seen to have little influence, and people are seen to have great influence. People are seen to have few possessions, and people are seen to have great possessions. People are seen to be born into low families, and people are seen to be born into high families. People are seen to be of little wisdom, and people are seen to be of great wisdom. What, Master Gotama, is the cause, what is the reason, why among human beings, while they are human, inferiority and superiority are seen?” Venerable sir, it was spoken concerning this matter.'

Pucchā – kathañcāvuso [Pg.246] tattha bhagavatā sattānaṃ dīghāyukaappāyukasaṃvattanakakammāni vibhajitvā pakāsitāni.

Question: 'And how, friend, did the Blessed One there analyze and explain the deeds that lead to beings being long-lived or short-lived?'

Vissajjanā – idha māṇava ekacco itthī vā puriso vā pāṇātipātī hoti, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesūti evamādinā bhante tattha bhagavatā appāyukadīghāyukasaṃvattanakāni kammāni vibhajitvā pakāsitāni.

Reply: '“Here, young man, a certain woman or man is a killer of living beings, cruel, bloody-handed, intent on striking and killing, without mercy for living beings.” Venerable sir, in this way and so forth the Blessed One there analyzed and explained the deeds that lead to a short life or a long life.'

Pucchā – kathañcāvuso [Pg.247] tattha bhagavatā sattānaṃ appābādhabavhābādhasaṃvattanakakammāni vibhajitvā pakāsitāni.

Question: 'And how, friend, did the Blessed One there analyze and explain the deeds that lead to beings having few illnesses or many illnesses?'

Vissajjanā – idha [Pg.248] māṇava ekacco itthī vā puriso vā sattānaṃ viheṭṭhakajātiko hoti pāṇinā vā leḍḍunāvā daṇḍenavā satthena vāti evamādinā bhante tattha bhagavatā sattānaṃ appābādhabavhābādhasaṃvattanakakammāni vibhajitvā pakāsitāni.

Reply: '“Here, young man, a certain woman or man is by nature one who harms beings with their hand, a clod, a stick, or a knife.” Venerable sir, in this way and so forth the Blessed One there analyzed and explained the deeds that lead to beings having few illnesses or many illnesses.'

Pucchā – kathañcāvuso [Pg.249] tattha bhagavatā sattānaṃ suvaṇṇadubbaṇṇasaṃvattanakakammāni vibhajitvā pakāsitāni.

Question: 'And how, friend, did the Blessed One there analyze and explain the deeds that lead to beings being beautiful or ugly?'

Vissajjanā – idha māṇava ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhiyati, kopañca dosañca appaccayañca pātukarotīti evamādinā bhante tattha bhagavatā sattānaṃ suvaṇṇadubbaṇṇasaṃvattanakakammāni vibhajitvā pakāsitāni.

Reply: '“Here, young man, a certain woman or man is prone to anger and much vexation; even when spoken to a little, they become offended, angry, hostile, and stubborn, and they display anger, hatred, and displeasure.” Venerable sir, in this way and so forth the Blessed One there analyzed and explained the deeds that lead to beings being beautiful or ugly.'

Pucchā – kathañcāvuso [Pg.251] tattha bhagavatā sattānaṃ mahesakkha appesakkhasaṃvattanakakammāni vibhajitvā pakāsitāni.

Question: 'And how, friend, did the Blessed One there analyze and explain the deeds that lead to beings having great influence or little influence?'

Vissajjanā – idha māṇava ekacco itthī vā puriso vā issāmanako hoti, paralābhasakkāra garukāra mānanavandana pūjāsu issati upadussati issaṃ bandhatīti evamādinā bhante tattha bhagavatā sattānaṃ appesakkhamahesakkhasaṃvattanakāni kammāni vibhajitvā pakāsitāni.

Reply: '“Here, young man, a certain woman or man is envious; they are envious of others' gains, honor, respect, esteem, veneration, and homage, becoming resentful and harboring envy.” Venerable sir, in this way and so forth the Blessed One there analyzed and explained the deeds that lead to beings having little influence or great influence.'

Pucchā – kathañcāvuso [Pg.253] tattha bhagavatā mahābhogaappabhogasaṃvattanakakammāni vibhajitvā pakāsitāni.

Question: 'And how, friend, did the Blessed One there analyze and explain the deeds that lead to great wealth or little wealth?'

Vissajjanā – idha māṇava ekacco itthī vā puriso vā na dātā hoti, samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vattaṃ yānaṃ mālāgandha vilepanaṃ seyyavasathapadīpeyyanti evamādinā bhante tattha bhagavatā mahābhogaappabhogasaṃvattanakakammāni vibhajitvā pakāsitāni.

Reply: '“Here, young man, a certain woman or man is not a giver; they do not give to a recluse or a brahmin food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, or lamps.” Venerable sir, in this way and so forth the Blessed One there analyzed and explained the deeds that lead to great wealth or little wealth.'

Pucchā – kathañcāvuso [Pg.255] tattha bhagavatā sattānaṃ uccākulīna nīcakulīnasaṃvattanakakammāni vibhajitvā pakāsitāni.

Question: 'And how, friend, did the Blessed One there analyze and explain the deeds that lead to beings being born into high families or low families?'

Vissajjanā – idha māṇava ekacco itthī vā puriso vā thaddho hoti atimāni abhivādetabbaṃ na abhivādeti, paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa na āsanaṃ deti, maggārahassa na maggaṃ deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti, mānetabbaṃ māneti, pūjetabbaṃ na pūjetīti evamādinā bhante tattha bhagavatā sattānaṃ uccākulīna nīcakulīnasaṃvattanakakammāni vibhajitvā pakāsitāni.

Reply: '“Here, young man, a certain woman or man is stubborn and arrogant; they do not greet one who should be greeted, do not rise for one who should be risen for, do not offer a seat to one deserving a seat, do not yield the path to one deserving the path, do not honor one who should be honored, do not revere one who should be revered, do not esteem one who should be esteemed, and do not venerate one who should be venerated.” Venerable sir, in this way and so forth the Blessed One there analyzed and explained the deeds that lead to beings being born into high families or low families.'

Pucchā – kathañcāvuso [Pg.257] tattha bhagavatā sattānaṃ mahāpaññaduppaññasaṃvattanakakammāni vibhajitvā pakāsitāni.

Question: 'And how, friend, did the Blessed One there analyze and explain the deeds that lead to beings having great wisdom or little wisdom?'

Vissajjanā – idha māṇava ekacco itthī vā puriso vā samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti ‘‘kiṃ bhante kusalaṃ, kiṃ akusalaṃ. Kiṃ sāvajjaṃ, kiṃ anavajjaṃ. Kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ. Kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ [Pg.258] dīgharattaṃ hitāya sukhāya hotī’’ti evamādinā bhante tattha bhagavatā sattānaṃ mahāpaññaduppaññasaṃvattanakakammāni vibhajitvā pakāsitāni.

Reply: '“Here, young man, a certain woman or man does not approach a recluse or a brahmin to inquire: ‘What, venerable sir, is wholesome? What is unwholesome? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? What, when I do it, will lead to my harm and suffering for a long time? Or what, when I do it, will lead to my welfare and happiness for a long time?’” Venerable sir, in this way and so forth the Blessed One there analyzed and explained the deeds that lead to beings having great wisdom or little wisdom.'

Indriyabhāvanāsu

On the Cultivation of the Faculties

Pucchā – indriyabhāvanāsuttaṃ [Pg.260] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ bhāsitaṃ.

Question: 'But where, friend, was the Discourse on the Cultivation of the Faculties spoken by the Blessed One, with reference to whom, and concerning what topic?'

Vissajjanā – gajaṅgalāyaṃ bhante uttaraṃ nāma māṇavaṃ pārāsiviyantevāsiṃ ārabbha bhāsitaṃ, uttaro bhante māṇavo pārāsiviyantevāsī bhagavatā puṭṭho bhagavantaṃ etadavoca ‘‘idha bho gotama cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti. Evaṃ kho bho gotama deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti. Tasmiṃ bhante vatthusmiṃ bhāsitaṃ.

Reply: 'Venerable sir, it was spoken at Gajaṅgalā concerning the young man Uttara, a resident disciple of Pārāsiviya. Venerable sir, the young man Uttara, a resident disciple of Pārāsiviya, when questioned by the Blessed One, said this to the Blessed One: “Here, Master Gotama, one does not see a form with the eye, nor hear a sound with the ear. Thus, Master Gotama, does the brahmin Pārāsiviya teach his disciples the cultivation of the faculties.” Venerable sir, it was spoken in reference to that matter.'