Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

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

Suttantapiṭaka

The Sutta Piṭaka

Saṃyuttanikāye

The Connected Discourses

Sagāthāvaggapāḷi

The Book with Verses

Saṃgāyanassa pucchā vissajjanā

Questions and Answers Regarding the Council Recitation

Pucchā – paṭhamamahāsaṃgītikāle [Pg.1] āvuso dhammasaṃgāhakā mahākassapādayo mahātheravarā porāṇasaṃgītikārā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā tadanantaraṃ suttantapiṭakaṃ saṃgāyantā dīghanikāyañca majjhimanikāyañca saṃgāyitvā tadanantaraṃ kiṃnāma pāvacanaṃ saṃgāyiṃsu.

Question – During the first great recitation, friend, the Dhamma compilers, the great elders headed by Mahākassapa, the ancient reciters, after reciting the Vinaya Piṭaka, and then, while reciting the Sutta Piṭaka, having recited the Dīgha Nikāya and the Majjhima Nikāya, what teaching did they recite next?

Vissajjanā – paṭhamamahāsaṃgītikāle bhante dhammasaṃgāhakā mahākassapādayo porāṇatheravarā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā tadanantaraṃ suttantapiṭakaṃ saṃgāyantā dīghanikāyañca majjhimanikāyañca saṃgāyitvā tadanantaraṃ sattahi ca suttasahassehi sattahi ca suttasatehi dvāsaṭṭhiyā ca suttehi paṭimaṇḍitaṃ bhāṇavārasataparimāṇaṃ saṃyuttanikāyaṃ nāma pāvacanaṃ saṃgāyiṃsu.

Answer – During the first great recitation, venerable sir, the Dhamma compilers, the great elders headed by Mahākassapa, the venerable elders of old, having first recited the Vinaya Piṭaka, then, while reciting the Sutta Piṭaka, having recited the Dīgha Nikāya and the Majjhima Nikāya, they next recited the teaching known as the Saṃyutta Nikāya, adorned with seven thousand seven hundred and sixty-two suttas, comprising one hundred recitation sections.

Pucchā – saṃyuttanikāye [Pg.2] ca āvuso sagāthāvaggo nidānavaggo khandhavaggo saḷāyatanavaggo mahāvaggoti pañcasaṃyuttappakaraṇāni, tesu paṭhamaṃ kataraṃ saṃyuttappakaraṇaṃ te saṃgāyiṃsu.

Question – In the Connected Discourses, friend, there are five sections: the Book with Verses, the Book of Causation, the Book of the Aggregates, the Book of the Six Sense Bases, and the Great Book. Among these, which section did they recite first?

Vissajjanā – pañcasu bhante saṃyuttappakaraṇesu paṭhamaṃ sagāthāvaggasaṃyuttappakaraṇaṃ saṃgāyiṃsu.

Answer – Among the five sections, venerable sir, they first recited the section of the Book with Verses.

Pucchā – sagāthāvaggepi [Pg.3] āvuso devatāsaṃyuttādivasena ekādasasaṃyuttāni, tesu paṭhamaṃ kataraṃ saṃyuttaṃ te saṃgāyiṃsu.

Question – In the Book with Verses, friend, there are eleven connected discourses, such as the Connected Discourses with Deities. Among these, which connected discourse did they recite first?

Vissajjanā – ekādasasu bhante saṃyuttesu paṭhamaṃ devatāsaṃyuttaṃ saṃgāyiṃsu.

Answer – Among the eleven connected discourses, venerable sir, they first recited the Connected Discourses with Deities.

Pucchā – devatāsaṃyuttepi āvuso naḷavaggādayo aṭṭha vaggā, oghataraṇasuttādīni ca ekāsīti suttāni, tesu paṭhamaṃ kataraṃ vaggaṃ katarañca suttaṃ sagāyiṃsu.

Question – In the Connected Discourses with Deities, friend, there are eight chapters, such as the Reed Chapter, and eighty-one discourses, such as the Discourse on Crossing the Flood. Among these, which chapter and which discourse did they recite first?

Vissajjanā – aṭṭhasu bhante vaggesu paṭhamaṃ naḷavaggaṃ ekāsītiyā ca suttesu paṭhamaṃ oghataraṇasuttaṃ saṃgāyiṃsu.

Answer – Among the eight chapters, venerable sir, they first recited the Reed Chapter, and among the eighty-one discourses, they first recited the Discourse on Crossing the Flood.

Sādhu [Pg.4] sādhu āvuso, mayampi dāni tatoyeva paṭṭhāya saṃgītipubbaṅgamāni pucchanavissajjanakiccāni āvahituṃ samārabhāra.

Good, good, friend. Now we too, beginning from that very point, shall undertake the duties of questioning and answering that precede the recitation.

Devatāsaṃyutta

The Connected Discourses with Deities

Oghataraṇasutta

The Discourse on Crossing the Flood

Pucchā – tenāvuso bhagavatā jānatā passatā arahatā sammāsambuddhena oghataraṇasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, by that Blessed One—the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One—where, concerning whom, regarding what subject matter, and how was the Discourse on Crossing the Flood spoken?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devataṃ ārabbha bhāsitaṃ, aññatarā bhante devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi, ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca ‘‘kathaṃ nu tvaṃ mārisa oghamatarī’’ti,

Answer – At Sāvatthī, venerable sir, it was spoken concerning a certain deity. Venerable sir, when the night was far advanced, a certain deity of surpassing radiance, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One: "How, dear sir, did you cross the flood?"

Tasmiṃ [Pg.5] bhante vatthusmiṃ ‘‘apatiṭṭhaṃ khvāhaṃ āvuso anāyūhaṃ oghamatariṃ’’ti, evaṃ kho bhante bhagavatā bhāsitaṃ.

Regarding that matter, venerable sir, the Blessed One said: "Friend, it is by not taking a stance and by not making an effort that I crossed the flood." Thus indeed, venerable sir, this was spoken by the Blessed One.

Accentisutta

The Discourse on Passing Away

Pucchā – accentisuttaṃ [Pg.8] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, by the Blessed One, where, concerning whom, regarding what subject matter, and how was the Discourse on Passing Away spoken?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devataṃ ārabbha bhāsitaṃ. Aññatarā bhante devatā bhagavantaṃ etadavoca–

Answer – At Sāvatthī, venerable sir, it was spoken concerning a certain deity. A certain deity, venerable sir, said this to the Blessed One:

‘‘Accenti kālā tarayanti rattiyo,Vayoguṇā anupubbaṃ jahanti,Etaṃ bhayaṃ maraṇe pekkhamāno,Puññāni kayirātha sukhāvahānī’’ti–

"Times pass, nights fly by, The stages of life are left behind in sequence. Seeing this danger in death, One should do meritorious deeds that bring happiness."

Tasmiṃ bhante vatthusmiṃ –

Regarding that matter, venerable sir:

‘‘Accenti kālā tarayanti rattiyo,Vayoguṇā anupubbaṃ jahanti,Etaṃ bhayaṃ maraṇe pekkhamāno,Lokāmisaṃ pajahe santipekkho’’ti –

"Times pass, nights fly by, The stages of life are left behind in sequence. Seeing this danger in death, One seeking peace should relinquish the world's bait."

Evaṃ kho bhante bhagavatā bhāsitaṃ.

Thus indeed, venerable sir, this was spoken by the Blessed One.

Sattisutta

The Discourse on the Spear

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

Question – Friend, by the Blessed One, where, concerning whom, regarding what subject matter, and how was the Discourse on the Spear spoken?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devataṃ ārabbha bhāsitaṃ, aññatarā bhante devatā bhagavantaṃ etadavoca–

Answer – At Sāvatthī, venerable sir, it was spoken concerning a certain deity. A certain deity, venerable sir, said this to the Blessed One:

‘‘Sattiyā viya omaṭṭho, ḍayhamānova matthake;

Kāmarāgappahānāya, sato bhikkhu paribbaje’’ti–

"As if pierced by a spear, or with one's head on fire; A mindful monk should wander forth to abandon sensual craving."

Tasmiṃ bhante vatthusmiṃ–

In that matter, venerable sir—

Sattiyā [Pg.11] viya omaṭṭho ḍayhamānova matthake;

Sakkāyadiṭṭhippahānāya, sato bhikkhu paribbajeti;

As if struck by a spear, as if one’s head were on fire; To abandon identity view, a mindful monk should wander.

Evaṃ kho bhante bhagavatā bhāsitaṃ.

Thus indeed, venerable sir, this was spoken by the Blessed One.

Sattiyā viya omaṭṭho, ḍayhamānova matthake;

Kāmarāgappahānāya, sato bhikkhu paribbaje –

As if struck by a spear, as if one’s head were on fire; To abandon sensual desire, the mindful monk should wander.

Sattiyā [Pg.12] viya omaṭṭho, ḍayhamānova matthake,Sakkāyadiṭṭhippamānāya, sato bhikkhu paribbaje –

As if struck by a spear, as if one’s head were on fire; To abandon identity view, the mindful monk should wander.

Jaṭāsutta

The Tangle Sutta

Pucchā – jaṭāsuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, as to the Tangle Sutta, where, concerning whom, in what context, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devataṃ ārabbha bhāsitaṃ, aññatarā bhante devatā bhavagantaṃ etadavoca–

Reply: At Sāvatthī, venerable sir, it was spoken concerning a certain deity. A certain deity, venerable sir, said this to the Blessed One:

‘‘Anto jaṭā bahijaṭā, jaṭāya jaṭitā pajā;

Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭa’’nti–

"Within is a tangle, without is a tangle; people are entangled in a tangle. I ask you this, Gotama, who can disentangle this tangle?"

Tasmiṃ bhante vatthusmiṃ –

In that matter, venerable sir—

Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ.

A wise person, established in virtue, developing concentration and wisdom, an ardent, discerning bhikkhu, he can disentangle this tangle.

Yesaṃ [Pg.13] rāgo ca doso ca, avijjā ca virājitā;

Khīṇāsavā arahanto, tesaṃ vijaṭitā jaṭāti;

Those in whom lust, hatred, and ignorance are eradicated, the Arahants whose taints are destroyed—for them the tangle is disentangled.

Evamādinā bhante bhagavatā bhāsitaṃ.

Thus, venerable sir, was it spoken by the Blessed One, and so forth.

Sīle [Pg.14] patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ–

A wise person, established in virtue, developing concentration and wisdom, an ardent, discerning bhikkhu, he can disentangle this tangle.

Yesaṃ rāgo ca doso ca, avijjā ca virājitā;

Khīṇāsavā arahanto, tesaṃ vijaṭitā jaṭā–

Those in whom lust, hatred, and ignorance are eradicated, the Arahants whose taints are destroyed—for them the tangle is disentangled.

Yattha [Pg.15] nāmañca rūpañca, asesaṃ uparujjhati;

Paṭighaṃ rūpasaññā ca, etthesā chijjate jaṭā.

Where name-and-form ceases without remainder, and impingement and perception of forms—there this tangle is cut.

Accharāsutta

The Nymphs Sutta

Pucchā – accharāsuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, as to the Nymphs Sutta, where, concerning whom, in what context, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devaputtaṃ ārabbha bhāsitaṃ. Aññataro bhante devaputto bhagavantaṃ etadavoca–

Reply: At Sāvatthī, venerable sir, it was spoken concerning a certain devaputta. A certain devaputta, venerable sir, said this to the Blessed One:

‘‘Accharāgaṇasaṅghaṭṭhaṃ, pisāca gaṇasevitaṃ;

Vanantaṃ mohanaṃ nāma, kathaṃ yātrā bhavissatī’’ti.

"Resounding with hosts of nymphs, frequented by hosts of demons, the forest called Bewilderment—how will the journey be?"

Tasmiṃ bhante vatthusmiṃ–

In that matter, venerable sir—

‘‘Ujuko nāma so maggo, abhayā nāma sā disā,Ratho akūjano nāma, dhammacakkehi saṃyuto.

"Straight is the path, fearless is that direction; the chariot is called 'Silent', yoked with wheels of Dhamma.

Hirī [Pg.16] tassa apālambo, satyassa parivāraṇaṃ;

Dhammāhaṃ sārathiṃ brūmi, sammādiṭṭhi purejavaṃ.

Conscience is its support, mindfulness its protection; I call the Dhamma the charioteer, right view its forerunner.

Yassa etādisaṃ yānaṃ, itthiyā purisassa vā;

Sa ve etena yānena, nibbānasseva santike’’ti.

Whoever has such a vehicle, whether woman or man; by this vehicle indeed, they are near Nibbāna."

Evaṃ kho bhante bhagavatā bhāsitaṃ.

Thus indeed, venerable sir, was it spoken by the Blessed One.

Accharāgaṇasaṅghuṭṭhaṃ[Pg.17], pisācagaṇasevitaṃ;

Vanantaṃ mohanaṃ nāma, kathaṃ yātrā bhavissati–

Resounding with hosts of nymphs, frequented by hosts of demons, the forest called Bewilderment—how will the journey be?

Jarāsutta

The Aging Sutta

Pucchā – jarāsuttaṃ [Pg.19] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, as to the Aging Sutta, where, concerning whom, in what context, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devataṃ ārabbha bhāsitaṃ. Aññatarā bhante devatā bhagavantaṃ etadavoca–

Reply: At Sāvatthī, venerable sir, it was spoken concerning a certain deity. A certain deity, venerable sir, said this to the Blessed One:

‘‘Kiṃ su yāva jarā sādhu, kiṃ su sādhu patiṭṭhitaṃ;

Kiṃ su narānaṃ ratanaṃ, kiṃ su corehi dūhara’’nti.

"What is good until old age? What is good when well-established? What is the jewel of humans? What is hard for thieves to steal away?"

Tasmiṃ bhante vatthusmiṃ–

‘‘Sīlaṃ yāva jarā sādhu, saddhā sādhu patiṭṭhitā;

Paññā narānaṃ ratanaṃ, puññaṃ corehi dūhara’’nti.

Evaṃ kho bhante bhagavatā bhāsitaṃ.

Kiṃ su yāva jarā sādhu.

Kiṃ su sādhu patiṭṭhitaṃ.

Kiṃ [Pg.20] su narānaṃ ratanaṃ.

Kiṃ su corehi dūharaṃ.

Devaputtasaṃyutta

Subrahmasutta

Pucchā – tenāvuso bhagavatā jānatā passatā arahatā sammāsambuddhena subrahmasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ katañca bhāsitaṃ. Kīdiso ca tattha dhammapaṭiggāhakassa dhammassavanānisaṃso adhigato.

Vissajjanā – rājagahe [Pg.21] bhante subrahmadevaputtaṃ ārabbha bhāsitaṃ. Subrahmā bhante devaputto maraṇabhayabhīto bhagavantaṃ upasaṅkamitvā etadavoca–

‘‘Niccaṃ utrastamidaṃ cittaṃ, niccaṃ ubbiggamidaṃ mano;

Anuppannesu kicchesu, atho uppatitesu ca;

Sace atthi anutrastaṃ, taṃ me akkhāhi pucchito’’ti–

Tasmiṃ bhante vatthusmiṃ.

‘‘Nāññatra bojjā tapasā, nāññatrindriyasaṃvarā;

Nāññatra sabbanissaggā, sotthiṃ passāmi pāṇina’’nti.

Evaṃ kho bhante bhagavatā bhāsitaṃ. Desanāpariyosāne ca bhante subrahmassa devaputtassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi, ‘‘yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

Niccaṃ [Pg.22] utrastamidaṃ cittaṃ, niccaṃ ubbiggamidaṃ mano;

Anuppannesu kicchesu, atho uppatitesu ca;

Sace atthi anutrasta, taṃ me akkhāhi pucchito-hu–

Nāññatra [Pg.23] bojjā tapasā, nāññatrindriyasaṃvarā;

Nāññatra sabbanissaggā, sotthiṃ passāmi pāṇinaṃ–

Rohitassasutta

Pucchā – rohitassasuttaṃ [Pg.24] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Vissajjanā – sāvatthiyaṃ bhante rohitassaṃ devaputtaṃ ārabbha bhāsitaṃ. Rohitasso bhante devaputto bhagavantaṃ etadavoca ‘‘yattha nu kho bhante na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so bhante gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘yattha kho āvuso na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ aṭṭheyyaṃ patteyyanti vadāmī’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Kosalasaṃyutta

Daharasutta

Pucchā – daharasuttaṃ [Pg.26] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Vissajjanā – sāvatthiyaṃ bhante rājānaṃ pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ sammodi, ekamantaṃ nisinno kho bhante rājā pasenadi kosalo bhagavantaṃ etadavoca ‘‘bhavampi no gotamo ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paṭijānātī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘yañhi taṃ mahārāja sammā vadamānovadeyya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti[Pg.27], mameva taṃ sammā vadamāno vadeyyā’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Tasmā [Pg.29] hi paṇḍito poso, sampassaṃ atthamattano;

Bhujaṅgamaṃ pāvakañca, khattiyañca yasassinaṃ;

Bhikkhuñca sīlasampannaṃ, sammadeva samācare–

Attarakkhitasutta

Pucchā – attarakkhitasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Vissajjanā – sāvatthiyaṃ bhante rājānaṃyeva pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo bhagavantaṃ upasaṅkamitvā ‘‘idha mayhaṃ bhante rahogatassa paṭisallīnassa [Pg.30] evaṃ cetaso parivitakko udapādī’’ti evamādikaṃ vacanaṃ avoca. Bhagavā ca bhante evametaṃ mahārāja evametaṃ mahārājāti evamādinā vibhajitvā bhāsitaṃ.

Kāyena [Pg.32] saṃvaro sādhu, sādhu vācāya saṃvaro;

Manasā saṃvaro sādhu, sādhu, sabbattha saṃvaro;

Sabbattha saṃvuto lajjī, rakkhitoti pavuccati.

Appakasutta

Pucchā – appakasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, where, concerning whom, about what subject, and how was the Appaka Sutta spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante rājānaṃyeva pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo bhagavantaṃ upasaṅkamitvā ‘‘idha mayhaṃ bhante rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi appakā te sattā lokasmiṃ, ye uḷāre uḷāre bhoge labhitvā na ceva majjanti na ca pamajjanti, na ca kāmesu gedhaṃ āpajjantī’’ti evamādikaṃ vacanaṃ avoca. Bhagavā ca bhante ‘‘evametaṃ mahārāja evametaṃ mahārājā’’ti evamādinā appakasuttaṃ bhāsitaṃ.

Reply – Venerable sir, it was spoken at Sāvatthī concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala approached the Blessed One and said: “Here, venerable sir, while I was alone and secluded, this thought occurred to me: ‘Few are those beings in the world who, having obtained abundant possessions, neither become intoxicated nor negligent, nor fall into craving for sensual pleasures.’” The Blessed One, venerable sir, said: “So it is, great king, so it is, great king,” and thus spoke the Appaka Sutta.

Mallikāsutta

The Mallikā Sutta

Pucchā – mallikāsuttaṃ [Pg.34] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, where, concerning whom, about what subject, and how was the Mallikā Sutta spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante rājānaṃyeva pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo mallikaṃ deviṃ etadavoca ‘‘atthi nu kho te mallike kocañño attanā piyataro’’ti. Tasmiṃ vatthusmiṃ sabbādisā anuparigamma cetasāti evamādinā bhante bhagavatā bhāsitaṃ.

Reply – Venerable sir, it was spoken at Sāvatthī concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala said this to Queen Mallikā: “Mallikā, is there anyone dearer to you than yourself?” On that subject, venerable sir, the Blessed One spoke thus, beginning with: “Having surveyed all directions with his mind…”

Sabbā [Pg.35] disā anuparigamma cetasā, nevajjhagā piyataramattanā kvaci. Evaṃ piyo puthu attā paresaṃ, tasmā na hiṃse paramattakāmo–

Having traversed all directions with the mind, one finds none anywhere dearer than oneself. Likewise, the self is dear to others; therefore, one who loves oneself should not harm another.

Sattajaṭilasutta

The Discourse on the Seven Ascetics with Matted Hair

Pucchā – tenāvuso [Pg.36] bhagavatā…pe… sammāsambuddhena sattajaṭilasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, by the Blessed One…pe… the Perfectly Self-Enlightened One, where, concerning whom, on what subject, and how was the Sattajaṭila Sutta spoken?

Vissajjanā – sāvatthiyaṃ bhante rājānaṃ pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo acirapakkantesu sattasu ca jaṭilesu sattasu ca nigaṇṭhesu sattasu ca acelakesu sattasu ca ekasāṭakesu sattasu ca paribbājakesu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho bhante rājā pasenadi kosalo bhagavantaṃ etadavoca ‘‘ye te bhante loke arahanto vā arahattamaggaṃ vā samāpannā, ete tesaṃ aññatarā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘dujjānaṃ kho etaṃ mahārāja tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsiṇacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena ‘‘ime vā arahanto, ime vā arahattamaggaṃ samāpannā’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, it was spoken concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala, not long after the seven ascetics with matted hair, the seven Nigaṇṭhas, the seven naked ascetics, the seven one-robed ascetics, and the seven wanderers had departed, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, venerable sir, King Pasenadi of Kosala said this to the Blessed One: “Venerable sir, are these among those in the world who are arahants or have attained the path to arahantship?” Regarding this matter, venerable sir, the Blessed One said: “Great king, it is difficult for you, a householder who enjoys sensual pleasures, living in a home crowded with children, using Kāsi sandalwood, wearing garlands, perfumes, and ointments, and accepting gold and silver, to know: ‘These are arahants, or these have attained the path to arahantship.’”

Na [Pg.40] vaṇṇarūpena naro sujāno, na vissase ittaradassanena;

Susaññatānañhi viyañjanena, asaññatā lokamimaṃ caranti.

A person is not easily known by their appearance, nor should one trust a fleeting glance; for the unrestrained wander through this world in the guise of the well-restrained.

Patirūpako mattikākuṇḍalova, lohaḍḍhamāsova suvaṇṇachanno;

Caranti loke parivārachannā, anto asuddhā bahisobhamānā-hū

Like a counterfeit clay earring, or a copper half-māsa coin covered with gold, they wander in the world concealed by their retinue, impure within but shining without.

Pañcarājasutta

The Discourse on the Five Kings

Pucchā – pañcarājasuttaṃ [Pg.41] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, where, concerning whom, on what subject, and how was the Discourse on the Five Kings spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante rājānaṃyeva pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo bhagavantaṃ etadavoca ‘‘kiṃ nu kho bhante kāmānaṃ agga’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘manāpapariyantaṃ khvāhaṃ mahārāja pañcasu kāmaguṇesu agganti vadāmī’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, it was spoken concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala said this to the Blessed One: “Venerable sir, what is the highest of sensual pleasures?” Regarding that matter, venerable sir, the Blessed One spoke thus: “Great king, I say that the peak of what is agreeable is the highest among the five strands of sensual pleasure.”

Idha [Pg.42] bhante amhākaṃ pañcannaṃ rājūnaṃ pañcahi kāmaguṇehi samappitānaṃ samaṅgībhūtānaṃ paricārayamānānaṃ ayamantarākathā udapādiṃ ‘kiṃ nu kho kāmānaṃ agga’nti–

Here, venerable sir, among us five kings, endowed and furnished with the five strands of sensual pleasure, while we were enjoying ourselves, this discussion arose: ‘What, venerable sir, is the highest of sensual pleasures?’

Padumaṃ [Pg.43] yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ. Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkhe–

Like a fragrant red lotus, blooming in the morning, its scent unfaded, see Aṅgīrasa, shining forth, blazing like the sun in the sky.

Dutiyaaputtakasutta

The Second Discourse on the Heirless

Pucchā – dutiyaaputtakasuttaṃ [Pg.44] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, where, concerning whom, on what subject, and how was the Second Discourse on the Heirless spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante rājānaṃyeva pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo bhagavantaṃ upasaṅkamitvā ‘‘idha bhante sāvatthiyaṃ seṭṭhi gahapati kālaṅkato, tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmī’’ti evamādikaṃ vacanaṃ avoca. Bhagavā ca bhante ‘‘evametaṃ mahārāja, evametaṃ mahārāja, bhūtapubbaṃ so mahārāja seṭṭhi gahapati taggarasikhiṃ nāma paccekasambuddhaṃ piṇḍapātena paṭipādesī’’ti evamādinā tassa seṭṭhissa gahapatissa atītaṃ vatthuṃ āharitvā pariyosāne catūhi gāthāhi bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, it was spoken concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala approached the Blessed One and said: “Here, venerable sir, in Sāvatthī a wealthy householder has passed away. As he was heirless, I have come after having his fortune transferred to the royal treasury.” The Blessed One, venerable sir, replied: “So it is, great king, so it is, great king. Formerly, great king, that wealthy householder served a Paccekabuddha named Tagarasikhi with almsfood.” Thus, recounting the past story of that wealthy householder, the Blessed One concluded with four verses.

Dhaññaṃ [Pg.47] dhanaṃ rajataṃ jātarūpaṃ, pariggahaṃ vāpi yadatthi kiñci,Dāsā kammakarā pessā, ye cassa anujīvino.

Grain, wealth, silver, gold, or whatever other possessions there are, slaves, workers, messengers, and all of one's dependents—

Sabbaṃ nādāya gantabbaṃ, sabbaṃ nikkhippagāminaṃ;

Yañca karoti kāyena, vācāya udacetasā.

one must go without taking any of it, leaving everything behind. But what one does by body, speech, or mind—

Tañhi tassa sakaṃ hoti, taṃva ādāya gacchati;

Taṃvassa anugaṃ hoti, chāyāva anapāyinī.

that is truly one's own, that one takes when one goes; that follows one like a shadow that never departs.

Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinaṃ –

Therefore, one should do good, as a store for the future life. Meritorious deeds are the support for beings in the next world.

Mārasaṃyutta

The Connected Discourses with Māra

Tapokammasutta

The Discourse on Ascetic Practice

Pucchā – tapokammasuttaṃ [Pg.48] panāvuso bhagavatā jinena kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, where, concerning whom, on what subject, and how was the Discourse on Ascetic Practice spoken by the Blessed One, the Conqueror?

Vissajjanā – uruvelāyaṃ bhante māraṃ pāpimantaṃ ārabbha bhāsitaṃ. Māro bhante pāpimā bhagavantaṃ upasaṅkamitvā gāthāya ajjhabhāsi.

Reply – At Uruvelā, venerable sir, this was spoken concerning Māra the Evil One. Venerable sir, Māra the Evil One approached the Blessed One and addressed him in verse:

‘‘Tapokammā apakkamma, yena sujjhanti māṇavā;

Asuddho maññasi suddho, suddhimaggā aparaddho’’ti.

“Having departed from ascetic practice, by which men are purified, though impure, you think yourself pure, having strayed from the path to purity.”

Tasmiṃ bhante vatthusmiṃ–

Regarding that matter, venerable sir—

‘‘Anattasaṃhitaṃ ñatvā, yaṃ kiñci amaraṃ tapaṃ;

Sabbaṃ natthāvahaṃ hoti, phiyārittaṃva dhammani;

Sīlaṃ samādhi paññañca, maggaṃ bodhāya bhāvayaṃ;

Pattosmi paramaṃ suddhiṃ, nihato tvamasi antakā’’ti.

“Knowing that any ascetic practice whatsoever is unbeneficial and entirely fruitless, like an oar and rudder on dry land; I have cultivated virtue, concentration, and wisdom, the path to awakening. I have attained the supreme purity; you are defeated, O End-maker!”

Evaṃ kho bhante bhagavatā jinena bhāsitaṃ.

Thus indeed, venerable sir, was it spoken by the Blessed One, the Conqueror.

Tapokammā [Pg.49] apakkamma, ye na sujjhanti māṇavā;

Asuddho maññasi suddho, suddhimaggā aparaddho–

Departing from ascetic practices, those youths are not purified. Unclean, you think yourself clean; you have strayed from the path of purity.

Anatthasaṃhitaṃ [Pg.50] utvā, yaṃkiñci amaraṃ tapaṃ;

Sabbaṃ natthāvahaṃ hoti, phiyārittaṃva dhammani;

Knowing it to be unbeneficial, whatever ascetic practice for immortality one performs, all of it is fruitless, like milking an empty udder.

Hatthirājavaṇṇasutta

The Discourse on the Form of the King of Elephants

Pucchā – hatthirājavaṇṇasuttaṃ [Pg.51] panāvuso bhavagatā jinena kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, regarding the Hatthirājavaṇṇasutta spoken by the Blessed One, the Conqueror—where was it spoken, concerning whom, in what context, and how was it spoken?

Vissajjanā – uruvelāyaṃ bhante mārakaṃyeva pāpimantaṃ ārabbha bhāsitaṃ. Māro bhante pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā yena bhagavā tenupasaṅkami.

Answer: Venerable sir, it was spoken at Uruvelā concerning Māra, the Evil One. Venerable sir, Māra, the Evil One, desiring to arouse fear, terror, and horripilation in the Blessed One, conjured up the massive form of a king of elephants and approached the Blessed One.

Tasmiṃ bhante vatthusmiṃ–

In that context, venerable sir—

‘‘Saṃsaraṃ dīghamaddhānaṃ, vaṇṇaṃ katvā subhāsubhaṃ;

Alaṃ te tena pāpima, nihato tvamasi antakā’’ti.

“Wandering through saṃsāra for a long time, creating forms both fair and foul; enough of that for you, O Evil One! You are struck down, O End-maker!”

Evaṃ kho bhante bhagavatā jinena bhāsitaṃ.

Thus indeed, venerable sir, was it spoken by the Blessed One, the Conqueror.

Saṃsaraṃ [Pg.52] dīghamaddhānaṃ, vaṇṇaṃ katvā subhāsubhaṃ,Alaṃ te tena pāpima, nihato tvamasi antaka –

Wandering through saṃsāra for a long time, creating forms both fair and foul; enough of that for you, O Evil One! You are struck down, O End-maker.

Bhikkhunīsaṃyutta

The Connected Discourses with Bhikkhunīs

Āḷavikāsutta

The Discourse with Āḷavikā

Pucchā – idāni āvuso bhikkhunī saṃyuttaṃ pucchāmi, yaṃ tassa bhagavato arahato sammāsambuddhassa sāvikāhi therīhi attano

Question: Now, friend, I ask about the Connected Discourses with Bhikkhunīs, which by the elder female disciples of that Blessed One, the Arahant, the Perfectly Enlightened One, concerning their own...

Ca [Pg.53] buddhasāsanassa ca yathābhūtaṃ guṇaṃ pakāsetvā bhāsitaṃ. Tatthāvuso paṭhamaṃ porāṇakehi mahākassapādīhi dhammasaṃgāhakehi theravarehi saṃgītaṃ āḷavikāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

...and of the Buddha's Dispensation, having proclaimed the true qualities, was spoken. Therein, friend, regarding the Āḷavikā Sutta, which was first chanted by the ancient, excellent elders, the compilers of the Dhamma, beginning with Mahākassapa—where was it spoken, concerning whom, in what context, by whom, and how was it spoken?

Vissajjanā – sāvatthiyaṃ bhante māraṃ pāpimantaṃ ārabbha āḷavikāya bhikkhuniyā bhāsitaṃ. Māro bhante pāpimā āḷavikāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo vivekamhā cāvetukāmo āḷavikaṃ bhikkhuniṃ gāthāya ajjhabhāsi–

Answer: At Sāvatthī, venerable sir, this was spoken by the bhikkhunī Āḷavikā concerning Māra the Evil One. Venerable sir, Māra the Evil One, desiring to arouse fear, terror, and horripilation in the bhikkhunī Āḷavikā, and to make her fall away from seclusion, addressed the bhikkhunī Āḷavikā with a verse:

‘‘Natthi nissaraṇaṃ loke, kiṃ vivekena kāhasi;

Bhuñjassa kāmaratiyo, māhu pacchānutāpinī’’ti.

“There is no escape in the world; what will you do with seclusion? Enjoy sensual pleasures, lest you later be one who regrets.”

Tasmiṃ bhante vatthusmiṃ–

In that context, venerable sir—

‘‘Atthi nissaraṇaṃ loke, paññāya me suphussitaṃ;

Pamattabandhu pāpima, na tvaṃ jānāsi taṃ padaṃ;

Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā;

Yaṃ tvaṃ kāmaratiṃ brūsi, arahi mayha sā ahū’’ti.

“There is an escape in the world, well-touched by my wisdom. O Evil One, kinsman of the heedless, you do not know that state. Sensual pleasures are like spears and stakes, a chopping block for the aggregates. What you call sensual delight is for me non-delight.”

Evaṃ kho bhante āḷavikāya bhikkhuniyā bhāsitaṃ.

Thus indeed, venerable sir, was it spoken by the bhikkhunī Āḷavikā.

Natthi [Pg.54] nissaraṇaṃ loke, kiṃ vivekena kāhasi;

Bhuñjassu kāmaratiyo, māhu pacchānutāpinī-hu–

There is no escape in the world; what will you do with seclusion? Enjoy sensual pleasures, lest you later be one who regrets.

Atthi [Pg.55] nissaraṇaṃ loke, paññāya me suphussitaṃ;

Pamattabandhu pāpima, na tvaṃ jānāsi taṃ padaṃ.

There is an escape in the world, well-touched by my wisdom. O Evil One, kinsman of the heedless, you do not know that state.

Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā;

Yaṃ tvaṃ kāmaratiṃ brūsi, arati mayha sā ahu–

Sensual pleasures are like spears and stakes, a chopping block for the aggregates. What you call sensual delight is for me non-delight.

Somāsutta

The Discourse with Somā

Pucchā – somāsuttaṃ [Pg.56] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Friend, regarding the Somā Sutta—where was it spoken, concerning whom, in what context, by whom, and how was it spoken?

Vissajjanā – sāvatthiyaṃyeva bhante andhavane māraṃ pāpimantaṃ ārabbha somāya bhikkhuniyā bhāsitaṃ. Māro bhante pāpimā somāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo somaṃ bhikkhuniṃ gāthāya ajjhabhāsi.

Answer: At Sāvatthī, venerable sir, in the Blind Man's Grove, it was spoken by the bhikkhunī Somā concerning Māra the Evil One. Venerable sir, Māra the Evil One, desiring to arouse fear, terror, and horripilation in the bhikkhunī Somā and to make her fall away from concentration, addressed the bhikkhunī Somā with a verse.

‘‘Yaṃ taṃ isīhi pattabbaṃ, ṭhānaṃ durabhisambhavaṃ;

Na taṃ dvaṅgulapaññāya, sakkā pappotumitthiyā’’ti.

“That state which is to be attained by seers, a place difficult to reach, cannot be attained by a woman with her two-fingered wisdom.”

Tasmiṃ bhante vatthusmiṃ–

In that context, venerable sir—

‘‘Itthibhāvo kiṃ kayirā, cittamhi susamāhite;

Ñāṇamhi vattamānamhi, sammā dhammaṃ vipassato;

Yassa nūna siyā evaṃ, itthāhaṃ purisoti vā;

Kiñci vā pana aññasmi, taṃ māro vattumarahatī’’ti.

“What can womanhood do, when the mind is well-concentrated, when knowledge is proceeding, for one who rightly sees the Dhamma with insight? To one for whom it might occur, ‘I am a woman’ or ‘I am a man’ or ‘I am something else,’ Māra is fit to speak.”

Evaṃ kho bhante somāya bhikkhuniyā ariyasāvikāya bhāsitaṃ.

Thus indeed, venerable sir, was it spoken by the bhikkhunī Somā, the noble female disciple.

Yaṃ [Pg.57] taṃ isīhi pattabbaṃ, ṭhānaṃ durabhisambhavaṃ;

Na taṃ dvaṅgulapaññāya, sakkā pappotumitthiyā–

That state which is to be attained by seers, a place difficult to reach, cannot be attained by a woman with her two-fingered wisdom.

Itthi [Pg.58] bhāvo kiṃ kayirā, cittamhi susamāhite;

Ñāṇamhi vatta mānamhi, sammā dhammaṃ vipassato.

What can womanhood avail when the mind is well-composed, when knowledge is present, and one rightly sees the Dhamma?

Yassa nūna siyā evaṃ, itthāhaṃ purisoti vā;

Kiñci vā pana aññasmi, taṃ māro vattumarahati.

To one for whom the thought might occur, ‘I am a woman,’ or ‘I am a man,’ or ‘I am anything at all’—to such a one Māra is fit to speak.

Kisāgotamīsutta

The Sutta of Kisāgotamī

Pucchā – tatthāvuso [Pg.59] kisāgotamīsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Friend, regarding the Kisāgotamī Sutta, where, concerning whom, about what subject matter, by whom, and how was it spoken?

Vissajjanā – sāvatthiyaṃyeva bhante andhavane māraṃ pāpimantaṃ ārabbha kisāgotamiyā bhikkhuniyā theriyā bhāsitaṃ. Māro bhante pāpimā kisāgotamiyā bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo kisāgotamiṃ bhikkhuniṃ gāthāya ajjhabhāsi–

The reply: At Sāvatthī, venerable sir, in the Andhavana, this was spoken by the elder bhikkhunī Kisāgotamī concerning Māra the Evil One. Venerable sir, Māra the Evil One, desiring to arouse fear, terror, and horripilation in the bhikkhunī Kisāgotamī, and to make her fall away from concentration, addressed her with this verse:

‘‘Kiṃ nu tvaṃ mataputtāva, ekamāsi rudammukhī;

Vanamajjhagatā ekā, purisaṃ nu gavesasī’’ti.

“Why now, like one whose child has died, do you sit alone with a tearful face? Having entered the middle of the wood alone, are you searching for a man?”

Tasmiṃ bhante vatthusmiṃ–

On that occasion, venerable sir—

Accantaṃ mataputtāmhi, purisā ekadantikā;

Na socāmi na rodāmi, na taṃ bhāyāmi āvuso.

“I have completely gotten past my sons; men are a thing of the past. I do not grieve, I do not weep; I do not fear you, friend.

Sabbattha vihatā nandī, tamokkhandho padālito;

Jetvāna maccuno senaṃ, viharāmi anāsavā’’ti.

“Delight is destroyed in every respect, the mass of darkness is shattered. Having conquered the army of Death, I dwell without taints.”

Evaṃ kho bhante kisāgotamiyā bhikkhuniyā bhāsitaṃ.

Thus indeed, venerable sir, was it spoken by the bhikkhunī Kisāgotamī.

Kiṃ [Pg.60] nu tvaṃ mataputtāva, ekamāsi rudammukhī;

Vanamajjhagatā ekā, purisaṃ nu gasesasi-hu–

“Why now, like one whose child has died, do you sit alone with a tearful face? Having entered the middle of the wood alone, are you searching for a man?”

Accantaṃ mataputtāmhi, purisā etadantikā;

Na socāmi na rodāmi, na taṃ bhāyāmi āvuso.

“I have completely gotten past my sons; men have this as their end. I do not grieve, I do not weep; I do not fear you, friend.

Sabbattha [Pg.61] vihatā nandī, tamokkhandho padālito;

Jetvāna maccuno senaṃ, viharāmi anāsavā.

“Delight is destroyed in every respect, the mass of darkness is shattered. Having conquered the army of Death, I dwell without taints.”

Uppalavaṇṇāsutta

The Sutta of Uppalavaṇṇā

Pucchā – tatthāvuso porāṇehi saṃgītikāramahātheravarehi saṃgītaṃ uppalavaṇṇasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Venerable sirs, regarding the Uppalavaṇṇā Sutta, recited by the excellent great elder compilers of old: where, concerning whom, on what occasion, by whom, and how was it spoken?

Vissajjanā – sāvatthiyaṃyeva bhante andhavane māraṃ pāpimantaṃ ārabbha uppalavaṇṇāya bhikkhuniyā bhāsitaṃ. Māro bhante pāpimā uppalavaṇṇāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo uppalavaṇṇaṃ bhikkhuniṃ gāthāya ajjhabhāsi–

Answer: Venerable sir, this was spoken by the bhikkhunī Uppalavaṇṇā in Sāvatthī, in the Andhavana, concerning Māra the Evil One. Venerable sir, Māra the Evil One, wishing to arouse fear, terror, and horripilation in the bhikkhunī Uppalavaṇṇā, and to make her fall away from concentration, addressed the bhikkhunī Uppalavaṇṇā with this verse:

‘‘Supupphitaggaṃ [Pg.62] upagamma bhikkhuni, ekā tuvaṃ tiṭṭhasi sālamūle. Na catthi te dutiyā vaṇṇadhātu, bāle na tvaṃ bhāyasi dhuttakāna’’nti.

“Having approached a sal tree with a beautifully flowering top, O bhikkhunī, you stand alone at its foot. There is no second to your beauty. Foolish one, do you not fear rogues?”

Tasmiṃ bhante vatthusmiṃ–

On that occasion, venerable sir:

‘‘Sataṃ sahassānipi dhuttakānaṃ,Idhāgatā tādisakā bhaveyyuṃ;

Lomaṃ na iñjāmi na santasāmi,Na māra bhāyāmi tamekikāpi.

“Even if a hundred thousand rogues just like you were to come here, I would not stir a hair, nor would I be terrified. I do not fear you, Māra, even when alone.

Esā antaradhāyāmi, kucchiṃ vā pavisāmi te;

Pakhumantarikāyampi, tiṭṭhantiṃ maṃ na dakkhasi.

“I can make myself disappear, or I can enter your belly. You would not see me, even if I were standing between your eyelashes.

Cittasmiṃ vasībhūtāmhi, iddhipādā subhāvitā;

Sabbabandhanamuttāmhi, na taṃ bhāyāmi āvuso’’ti.

“I have mastery over my mind, the bases of spiritual power are well-developed. I am freed from all bonds; I do not fear you, friend.”

Evaṃ kho bhante uppalavaṇṇāya bhikkhuniyā bhāsitaṃ.

Thus indeed, venerable sir, was this spoken by the bhikkhunī Uppalavaṇṇā.

Cālāsutta

The Sutta of Cālā

Pucchā – tatthāvuso [Pg.64] cālāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Venerable sirs, where, concerning whom, in what context, by whom, and how was the Cālā Sutta spoken?

Vissajjanā – sāvatthiyaṃ bhante andhavane māraṃyeva pāpimantaṃ ārabbha cālāya bhikkhuniyā ariyasāvikāya bhāsitaṃ. Māro bhante pāpimā cālaṃ bhikkhuniṃ upasaṅkamitvā etadavoca ‘‘kiṃ nu tvaṃ bhikkhuni na rocesī’’ti. Jātiṃ khvāhaṃ āvuso na rocemī’’ti.

Answer: Venerable sir, this was spoken in Sāvatthī, in the Andhavana, concerning Māra the Evil One, by the noble disciple, the bhikkhunī Cālā. Venerable sir, Māra the Evil One approached the bhikkhunī Cālā and said this: “Why, bhikkhunī, do you not delight in it?” “Friend, I do not delight in birth.”

Kiṃ nu jātiṃ na rocesi, jāto kāmāni bhuñjati;

Ko nu taṃ idamādapayi, jātiṃ mā roca bhikkhunīti.

“Why do you not delight in birth? One who is born enjoys sensual pleasures. Who has instructed you in this: ‘Bhikkhunī, do not delight in birth’?”

Tasmiṃ bhante vatthusmiṃ–

On that occasion, venerable sir:

Jātassa maraṇaṃ hoti, jāto dukkhāni phussati;

Bandhaṃ vadhaṃ pariklesaṃ, tasmā jātiṃ na rocaye.

“For one who is born there is death; one who is born experiences sufferings—bondage, slaughter, and affliction. Therefore, I do not delight in birth.

Buddho dhammamadesesi, jātiyā samatikkamaṃ;

Sabbadukkhappahānāya, so maṃ sacce nivesayi.

“The Buddha taught the Dhamma—the overcoming of birth—for the abandoning of all suffering. He has established me in the Truth.

Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino;

Nirodhaṃ appajānantā, āgantāro punabbhavanti.

“Those beings who go to the form realm, and those who are established in the formless—not understanding cessation, they are comers to renewed existence.”

Evaṃ kho bhante cālāya bhikkhuniyā bhāsitaṃ.

Thus, venerable sir, was this spoken by the bhikkhunī Cālā.

Kiṃ [Pg.65] nu jātiṃ na rocesi, jāto kāmāni bhuñjati;

Ko nu taṃ idamādapayi, jātiṃ mā roca bhikkhunī.

‘Why do you not delight in birth? One who is born enjoys sensual pleasures. Who has persuaded you of this: “Bhikkhunī, do not delight in birth”?’

Jātassa [Pg.66] maraṇaṃ hoti, jāto dukkhāni phussati;

Bandhaṃ vadhaṃ pariklesaṃ, tasmā jātiṃ na rocaye.

‘For one who is born, death occurs; being born, one experiences suffering—bondage, slaughter, and torment. Therefore, I do not delight in birth.’

Buddho dhammamadesesi, jātiyā samatikkamaṃ,Sabbadukkhappahānāya, so maṃ sacce nivesayi.

‘The Buddha taught the Dhamma for the overcoming of birth, for the abandoning of all suffering. He established me in the Truth.’

Selāsutta

The Selā Sutta

Pucchā – tatthāvuso [Pg.67] selāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Venerable sirs, where, concerning whom, in what context, by whom, and how was the Selā Sutta spoken?

Vissajjanā – sāvatthiyaṃ bhante māraṃyeva pāpimantaṃ ārabbbha selāya bhikkhuniyā ariyasāvikāya bhāsitaṃ. Māro bhante pāpimā selāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo selaṃ bhikkhuniṃ gāthāya ajjhabhāsi–

Answer: Venerable sir, this was spoken in Sāvatthī, concerning Māra the Evil One, by the noble disciple, the bhikkhunī Selā. Venerable sir, Māra the Evil One, wishing to arouse fear, terror, and hair-raising dread in the bhikkhunī Selā, and to dislodge her from concentration, addressed the bhikkhunī Selā with this verse:

Kenidaṃ pakataṃ bimbaṃ, kvanu bimbassa kārako;

Kvanu bimbaṃ samuppannaṃ, kvanu bimbaṃ nirujjhatīti.

‘By whom was this image made? Where, indeed, is the maker of the image? Where does the image originate? Where does the image cease?’

Tasmiṃ bhante vatthusmiṃ–

In that context, venerable sir, this was said:

Nayidaṃ attakataṃ bimbaṃ, nayidaṃ parakataṃ aghaṃ;

Hetuṃ paṭicca sambhūtaṃ, hetubhaṅgā nirujjhatīti.

‘This image is not self-made, nor is this suffering made by another. Having arisen from a cause, on the cause’s cessation it ceases.’

Evamādinā bhante selāya bhikkhuniyā bhāsitaṃ.

Thus, venerable sir, was this spoken by the bhikkhunī Selā.

Kenidaṃ [Pg.68] pakataṃ bimbaṃ, kvanu bimbassa kārako;

Kvanu bimbaṃ samuppannaṃ, kvanu bimbaṃ nirujjhati-hu–

‘By whom was this image made? Where, indeed, is the maker of the image? Where does the image originate? Where does the image cease?’

Nayidaṃ attakataṃ bimbaṃ, nayidaṃ parakataṃ aghaṃ;

Hetuṃ paṭicca sambhūtaṃ, hetubhaṅgā nirujjhati.

‘This image is not self-made, nor is this suffering made by another. Having arisen from a cause, on the cause’s cessation it ceases.’

Vajirāsutta

The Vajirā Sutta

Pucchā – tatthāvuso [Pg.69] porāṇakehi mahākassapādīhi dhammasaṃgāhakatheravarehi saṃgītaṃ vajirāsuttaṃ kattha kaṃ ārabbha kena kathañca bhāsitaṃ.

Question: Venerable sirs, where, concerning whom, by whom, and how was the Vajirā Sutta spoken, which was recited by the ancient, eminent elder compilers of the Dhamma, such as Mahākassapa and others?

Vissajjanā – sāvatthiyaṃ bhante māraṃ pāpimantaṃ ārabbha vajirāya theriyā bhikkhuniyā bhāsitaṃ. Māro bhante pāpimā purimanayeneva vajiraṃ bhikkhuniṃ gāthāya ajjhabhāsi–

Answer: Venerable sir, this was spoken in Sāvatthī, concerning Māra the Evil One, by the elder bhikkhunī Vajirā. Venerable sir, Māra the Evil One, in the same manner as before, addressed the bhikkhunī Vajirā with this verse:

Kenāyaṃ [Pg.70] pakato satto, kuvaṃ sattassa kārako,Kuvaṃ satto samuppanno, kuvaṃ satto nirujjhatīti.

‘By whom was this being made? Where is the maker of the being? Where does the being originate? Where does the being cease?’

Tasmiṃ bhante vatthusmiṃ–

In that context, venerable sir, this was said:

Kiṃ nu sattoti paccesi, māradiṭṭhigataṃ nu te;

Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati.

‘Why do you assume “a being”? Māra, is this your adherence to a false view? This is merely a heap of conditioned formations; no being is found here.’

Yathā hi aṅgasambhārā, hoti saddo ratho iti;

Evaṃ khandhesu santesu, hoti sattoti sammuti.

‘Just as when parts are assembled, the word “chariot” comes to be; so when the aggregates exist, there is the convention “being”.’

Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca,Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatīti.

‘Only suffering arises, suffering remains and passes away. Nothing other than suffering arises, nothing other than suffering ceases.’

Evaṃ kho bhante vajirāya bhikkhuniyā bhāsitaṃ.

Thus, venerable sir, was this spoken by the bhikkhunī Vajirā.

Kenāyaṃ pakato satto, kuvaṃ sattassakārako;

Kuvaṃ satto samuppanno, kuvaṃ satto nirujjhati-hu–

‘By whom was this being made? Where is the maker of the being? Where does the being originate? Where does the being cease?’

Kiṃ [Pg.71] nu sattoti paccesi, māra diṭṭhigataṃ nu te;

Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati.

‘Why do you assume “a being”? Māra, is this your adherence to a false view? This is merely a heap of conditioned formations; no being is found here.’

Brahmasaṃyutta

The Connected Discourses of Brahmā

Gāravasutta

The Discourse on Reverence

Pucchā – brahmasaṃyutte [Pg.72] āvuso porāṇehi mahākassapatherādīhi dhammasaṃgāhakatheravarehi dutiyaṃ saṃgītaṃ gāravasuttaṃ kattha kathañca samuppannaṃ.

Question: Friends, in the Brahmasaṃyutta, where and how did the Gāravasutta arise, the second sutta recited by the ancient, eminent elder compilers of the Dhamma, Mahākassapa and others?

Vissajjanā – uruvelāyaṃ bhante samuppannaṃ. Bhagavā bhante uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi ‘‘dukkhaṃ kho agāravo viharati appatisso, kaṃ nu khvāhaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyya’’nti.

Answer: At Uruvelā, venerable sir, it arose. The Blessed One, venerable sir, was dwelling at Uruvelā on the bank of the Nerañjarā River at the foot of the Goatherd's Banyan Tree, newly fully enlightened. Then, while the Blessed One was alone in seclusion, this consideration arose in his mind: “It is truly painful to live without reverence, without deference. Now, which ascetic or brahmin should I honor and revere, and live in dependence on?”

Atha kho bhante bhagavato etadahosi ‘‘aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyuṃ, na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṃ aññaṃ samaṇaṃ vā

Then, venerable sir, this occurred to the Blessed One: “For the sake of fulfilling an incomplete aggregate of virtue, one might honor, respect, and rely upon another ascetic or brahmin. But I do not see in this world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans, any other ascetic or brahmin more accomplished in virtue than myself,

Brāhmaṇaṃ [Pg.73] vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

whom I might honor and revere, and live in dependence on.”

Aparipuṇṇassa kho samādhikkhandhassa;

Aparipuṇṇassa kho paññākkhandhassa;

Aparipuṇṇassa kho vimuttikkhandhassa.

If the aggregate of concentration were incomplete; if the aggregate of wisdom were incomplete; if the aggregate of liberation were incomplete.

Aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upaninissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Yaṃnūnāhaṃ yvāyaṃ dhammo mayā abhisambuddho, tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyya’’nti. Evaṃ kho bhante bhagavato cetaso parivitakkavasena uppannaṃ.

If the aggregate of knowledge and vision of liberation were incomplete, I might live dependent on and honoring another ascetic or brahmin for its completion. But I do not see in this world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans, any other ascetic or brahmin more accomplished than myself in the knowledge and vision of liberation, upon whom I might live dependent, honoring them. Why not live dependent on and honoring just this Dhamma that I have fully awakened to?” Thus, venerable sir, this thought arose in the Blessed One’s mind through reasoning.

Ye [Pg.75] ca atītā sambuddhā, ye ca buddhā anāgatā;

Yo cetarahi sambuddho, bahūnaṃ sokanāsano;

Sabbe saddhammagaruno, vihaṃsu viharanti ca;

Tathāpi viharissanti, esā buddhāna dhammatā.

“Those who were fully enlightened in the past, and those who will be fully enlightened in the future; the one who is fully enlightened now, the dispeller of sorrow for many—all, revering the True Dhamma, have lived and do live; likewise, they will live—this is the nature of the Buddhas.”

Tasmā hi attakāmena, mahattamabhikaṅkhatā;

Saddhammo garukātabbo, saraṃ buddhāna sāsanaṃ.

Therefore, one who loves oneself, desiring greatness, should respect the True Dhamma, remembering the Buddhas’ Teaching.

Aññaratabrahmasutta

The Discourse on a Certain Brahmā

Pucchā- tatthāvuso [Pg.76] porāṇakehi mahākassapādīhi dhammasaṃgāhakatheravarehi paṭhamaṃ saṃgītaṃ aññatarabrahmasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: There, venerable sirs, by the eminent elders, compilers of the Dhamma, such as the ancient Mahākassapa and others, where, concerning whom, on what topic, by whom, and how was the first-recited Aññatarabrahmasutta spoken?

Vissajjanā – brahmaloke bhante aññataraṃ brahmānaṃ ārabbha āyasmatā mahāmoggallānattherena bhāsitaṃ. Aññatarassa bhante brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti ‘‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’’ti. Tasmiṃ bhante vatthusmiṃ–

Reply: Venerable sir, it was spoken in the Brahmā world concerning a certain brahmā by the Venerable Mahāmoggallāna. A certain brahmā, venerable sir, had this sort of evil view arise: ‘There is no ascetic or brahmin who can come here.’ On that matter, venerable sir—

Ajjāpi te āvuso sā diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattantaṃ, brahmaloke pabhassaranti;

Evaṃ kho bhante āyasmatā mahāmoggallānattherena bhāsitaṃ.

“Even today, friend, do you have that same view which you held before? Do you see one surpassing, radiant in the Brahmā world?” Thus, venerable sir, was it spoken by the Venerable Mahāmoggallāna.

Ajjāpi [Pg.78] te āvuso sā diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattanta, brahmaloke pabhassaraṃ-hu–

“Even today, friend, do you still have that view, the view you once held? Do you see one surpassing, radiant in the Brahmā world?”

Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu;

Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;

Svāhaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato hu–

“No, sir, that is not my view, the view I formerly held. I see one surpassing, radiant in the Brahmā world. How could I say today that I am eternal and permanent?”

Tevijjā [Pg.79] iddhipattā ca, cetopariyāya kovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakā-hu–

“Those with the threefold knowledge, possessors of psychic power, skilled in knowing the minds of others, arahants with taints destroyed—many are the Buddha’s disciples.”

Aruṇavatīsutta

The Aruṇavatī Sutta

Pucchā – tatthāvuso [Pg.80] aruṇavatīsuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: There, friends, where, concerning whom, and how was the Aruṇavatī Sutta spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘bhūtapubbaṃ bhikkhave rājā ahosi aruṇavā nāma. Rañño kho pana bhikkhave aruṇavato aruṇavatī nāma rājadhānī ahosī’’ti evamādinā bhante bhagavatā aruṇavatī suttaṃ bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning a number of monks. The Blessed One, venerable sir, spoke the Aruṇavatī Sutta beginning with the words: “Once, monks, there was a king named Aruṇavā. And, monks, the capital of King Aruṇavā was named Aruṇavatī.”

Ārambhatha [Pg.83] nikkamatha, yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro;

Yo imasmiṃ dhammavinaye, appamatto vihassati;

Pahāya jāti saṃsāraṃ, dukkhassantaṃ karissati-hu–

“Strive on, go forth, engage yourselves in the Buddha’s teaching. Shake off the army of Death, as an elephant destroys a reed house. Whoever dwells heedfully in this Dhamma-Vinaya, having abandoned the round of births, will make an end of suffering.”

Brāhmaṇasaṃyutta

The Connected Discourses with Brahmins

Dhanañjānīsutta

The Sutta to Dhanañjānī

Pucchā – brāhmaṇasaṃyutte [Pg.84] āvuso paṭhamaṃ saṃgītaṃ dhanañjānīsuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses with Brahmins, where, concerning whom, in what connection, and how was the first-recited Dhanañjānī Sutta spoken by the Blessed One?

Vissajjanā – rājagahe bhante bhāradvājagottaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Bhāradvājagotto bhante brāhmaṇo bhagavantaṃ upasaṅkamitvā gāthāya ajjhabhāsi.

Reply: Venerable sir, it was spoken at Rājagaha concerning the brahmin of the Bhāradvāja clan. The brahmin of the Bhāradvāja clan, venerable sir, approached the Blessed One and addressed him in verse:

‘‘Kiṃ su chetvā sukhaṃ seti,Kiṃ su chetvā na socati;

Kissassu ekadhammassa,Vadhaṃ rocesi gotamā’’ti–

“Having cut off what does one sleep soundly? Having cut off what does one not sorrow? Of what one thing, Gotama, do you approve the slaying?”

Tasmiṃ bhante vatthusmiṃ–

In that connection, venerable sir—

‘‘Kodhaṃ chetvā sukhaṃ seti;

Kodhaṃ chetvā na socati;

Kodhassa visamūlassa,Madhuraggassa brāhmaṇa;

Vadhaṃ ariyā pasaṃsanti,Tañhi chetvā na socatī’’ti;

“Having cut off anger, one sleeps soundly; having cut off anger, one does not sorrow. The noble ones praise the slaying of anger, brahmin, which has a poisoned root and a honeyed tip; for having cut it off, one does not sorrow.”

Evaṃ kho bhante bhagavatā bhāsitaṃ.

Thus, venerable sir, was it spoken by the Blessed One.

Kiṃ [Pg.86] su chetvā sukhaṃseti, kiṃ su chetvā na socati;

Kissassu ekadhammassa, vadhaṃ rocesi gotama–

“Having cut off what does one sleep soundly? Having cut off what does one not sorrow? Of what one thing, Gotama, do you approve the slaying?”

Pucchā – imañca [Pg.87] panāvuso dhammadesanaṃ sutvā bhāradvājagotto brāhmaṇo imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāramakāsi, kīvattakañca atthaṃ sampādesi.

Question: But, friend, having heard this Dhamma teaching, what kind of confidence did the brahmin of the Bhāradvāja clan show in this Dhamma and Discipline, and what extent of attainment did he reach?

Vissajjanā – imañca pana bhante dhammadesanaṃ sutvā bhāradvājagotto brāhmaṇo ‘‘abhikkantaṃ bho gotama, abhikkantaṃ bho gotama, seyyathāpi bho gotama nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya cakkhumanto rūpāni dakkhantī’’ti evamādinā bhante imasmiṃ dhammavinaye pasanno pasannākāramakāsi. Imañca pana bhante dhammadesanaṃ sutvā bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṃ upasampadaṃ yācitvā acirūpasampanno yāva arahattaṃ sampādesi.

Reply: Venerable sir, having heard this Dhamma teaching, the brahmin of the Bhāradvāja clan showed his confidence in this Dhamma and Discipline beginning with the words: ‘Excellent, Master Gotama! Excellent, Master Gotama! Just as one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness so that those with eyes may see forms.’ And, venerable sir, having heard this Dhamma teaching, the brahmin of the Bhāradvāja clan requested the going forth and higher ordination in the Blessed One’s presence. Not long after his full ordination, he attained arahantship.

Akkosasutta

The Sutta on Abuse

Pucchā – akkosakabhāradvājasuttaṃ [Pg.88] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: But, friend, where, concerning whom, in what connection, and how was the Akkosakabhāradvāja Sutta spoken by the Blessed One?

Vissajjanā – rājagahe bhante akkosakabhāradvājaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Akkosakabhāradvājo bhante brāhmaṇo bhagavantaṃ upasaṅkamitvā asabbhāhi pharusāhi vācāhi bhagavantaṃ akkosati paribhāsati. Tasmiṃ bhante vatthusmiṃ ‘‘taṃ kiṃ maññasi brāhmaṇa, api nukho te āgacchanti mittāmaccā [Pg.89] ñātisālohitā atitiyo’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply: Venerable sir, it was spoken at Rājagaha concerning the brahmin Akkosakabhāradvāja. The brahmin Akkosakabhāradvāja, venerable sir, approached the Blessed One and insulted and reviled him with unseemly, harsh words. In that connection, venerable sir, the Blessed One spoke, beginning with the words: ‘What do you think, brahmin? Do friends and colleagues, kinsmen and relatives, come to you as guests?’

Akkodhassa [Pg.91] kuto kodho,Dantassa samajīvino;

Sammadaññā vimuttassa,Upasantassa tādino.

“For one without anger, whence could anger arise? For one who is tamed, living equanimously, for one freed by perfect knowledge, for one who is peaceful and steadfast.”

Tasseva [Pg.92] tena pāpiyo,Yo kuddhaṃ paṭikujjhati;

Kuddhaṃ appaṭikujjhanto,Saṅgāmaṃ jeti dujjayaṃ.

He who returns anger for anger is thereby worse than the angry one. By not returning anger for anger, one wins a battle hard to win.

Ubhinnamatthaṃ carati,Attano ca parassa ca;

Paraṃ saṅkupitaṃ ñatvā,Yo sato upasammati.

He who, knowing the other is angered, mindfully becomes calm, acts for the good of both, for himself and for the other.

Ubhinnaṃ tikicchantānaṃ,Attano ca parassa ca;

Janā maññanti bāloti,Ye dhammassa akovidā.

Those who are unskilled in the Dhamma think him a fool who is healing both himself and the other.

Pucchā – imañca [Pg.93] panāvuso dhammadesanaṃ sutvā akkosakabhāradvājo brāhmaṇo imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāramakāsi. Kīvattakañca atthaṃ sampādesi.

Question: “And, friend, having heard this Dhamma teaching, what kind of confidence did the brahmin Akkosakabhāradvāja show in this Dhamma and Discipline, and what extent of attainment did he reach?”

Vissajjanā – imañca pana bhante dhammadesanaṃ sutvā akkosakabhāradvājo brāhmaṇo ‘‘abhikkantaṃ bho gotama, abhikkantaṃ bho gotamā’’ti evamādinā imasmiṃ dhammavinaye pasanno pasannākāramakāsi. Yāva arahattā ca pana mahantaṃ atthaṃ sampādesi.

Reply: “Venerable sir, having heard this Dhamma teaching, the brahmin Akkosakabhāradvāja said: ‘Excellent, Master Gotama! Excellent, Master Gotama!’—and so on. In this way he showed his confidence in this Dhamma and Discipline. And he attained a great attainment, even up to arahantship.”

Bahudhītarasutta

The Bahudhītara Sutta

Pucchā – tenāvuso [Pg.95] bhagavatā jānatā…pe… sammāsambuddhena brāhmaṇasaṃyutte bahudhītarasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: “Friend, where, concerning whom, in what connection, and how was the Bahudhītara Sutta spoken by the Blessed One, the Knower… the Perfectly Self-Enlightened One, in the Brāhmaṇa Saṃyutta?”

Vissajjanā – kosalesu bhante aññatarasmiṃ vanasaṇḍe aññataraṃ bhāradvājagottaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Aññataro bhante bhāradvājagotto brāhmaṇo goṇe naṭṭhe pariyesanto bhagavato santike imā gāthāyo abhāsi.

Reply: “Venerable sir, it was spoken in the Kosala country, in a certain forest grove, concerning a certain brahmin of the Bhāradvāja clan. Venerable sir, a certain brahmin of the Bhāradvāja clan, while searching for lost oxen, spoke these verses in the presence of the Blessed One.”

‘‘Na hi nūnimassa samaṇassa, balībaddā catuddasa;

Ajjasaṭṭhiṃ na dissanti, tenāyaṃ samaṇo sukhī;

Na hi nūnimassa samaṇassa, tilākhettasmi pāpakā;

Ekapaṇṇā dupaṇṇā ca, tenāyaṃ samaṇo sukhī.

“Surely this ascetic has no fourteen oxen, nor sixty cows today; therefore this ascetic is happy. Surely this ascetic has no blighted plants in his sesame field, no single-leafed or double-leafed weeds; therefore this ascetic is happy.”

(Peyyāla)

(Repetition)

Na hi nūnimassa samaṇassa, paccūsamhi iṇāyikā;

Detha dethāti codenti, tenāyaṃ samaṇo sukhī’’ti.

“Surely this ascetic has no creditors at dawn who urge him, ‘Give, give!’ Therefore this ascetic is happy.”

Tasmiṃ bhante vatthusmiṃ–

“In that connection, venerable sir—”

Na hi mayhaṃ brāhmaṇa, balībaddā catuddasa;

Ajjasaṭṭhiṃ na dissanti, tenāhaṃ brāhmaṇā sukhī;

Na hi mayhaṃ brāhmaṇa, tilākhettasmi pāpakā;

Ekapaṇṇā dupaṇṇā ca, tenāhaṃ brāhmaṇā sukhī.

“Brahmin, I have no fourteen oxen, nor sixty cows today; therefore, brahmin, I am happy. Brahmin, in my sesame field there are no blighted plants, no single-leafed or double-leafed weeds; therefore, brahmin, I am happy.”

(Peyyāla)

(Repetition)

Na hi mayhaṃ brāhmaṇa, paccūsamhi iṇāyikā;

Detha dethāti codenti, tenāhaṃ brāhmaṇā sukhīti.

“Brahmin, I have no creditors at dawn who urge me, ‘Give, give!’ Therefore, brahmin, I am happy.”

Evaṃ kho bhante bhagavatā bhāsitaṃ.

“Thus, venerable sir, was it spoken by the Blessed One.”

(1)

Na [Pg.96] hi nūnimassa samaṇassa, balībaddā catuddasa;

Ajjasaṭṭhiṃ na dissanti, tenāhaṃ samaṇo sukhī.

“Surely this ascetic has no fourteen oxen, nor sixty cows today; therefore I, an ascetic, am happy.”

(2)

Na hi nūnimassa samaṇassa, tilākhettasmi pāpakā;

Ekapaṇṇā dupaṇṇā ca, tenāyaṃ samaṇo sukhī.

“Surely this ascetic has no blighted plants in his sesame field, no single-leafed or double-leafed weeds; therefore this ascetic is happy.”

(3)

Na [Pg.97] hi nūnimassa samaṇassa, tucchakoṭṭhasmi mūsikā;

Ussoḷhikāya naccanti, tenāyaṃ samaṇo sukhī.

“Surely this ascetic has no mice dancing playfully in his empty granary; therefore this ascetic is happy.”

(4)

Na hi nūnimassa samaṇassa, santhāro sattamāsiko;

Uppāṭakehi sañchanno, tenāyaṃ samaṇo sukhī.

“Surely this ascetic does not have a seven-month-old mat covered with lice; therefore this ascetic is happy.”

(5)

Na hi nūnimassa samaṇassa, vidhavā satta dhītaro;

Ekaputtā duputtā ca, tenāyaṃ samaṇo sukhī.

“Surely this ascetic has no seven widowed daughters, with one son or two; therefore this ascetic is happy.”

(6)

Na [Pg.98] hi nūnimassa samaṇassa, piṅgalā tilakāhatā;

Sottaṃ pādena bodheti, tenāyaṃ samaṇo sukhī.

“Surely this ascetic does not have a shrew with dark spots who wakes him by kicking with her foot; therefore this ascetic is happy.”

(7)

Na hi nūnimassa samaṇassa, paccūsami iṇāyikā;

Detha dethāti codenti, tenāyaṃ samaṇo sukhī.

“Surely this ascetic has no creditors at dawn who urge him, ‘Give, give!’ Therefore this ascetic is happy.”

(1)

Na [Pg.99] hi mayhaṃ brāhmaṇa, balībaddā catuddasa;

Ajjasaṭṭhiṃ na dissanti, tenāhaṃ brāhmaṇā sukhī.

“Brahmin, I have no fourteen oxen, nor sixty cows today; therefore, brahmin, I am happy.”

(2)

Na hi mayhaṃ brāhmaṇa, tilākhettasmi pāpakā;

Ekapaṇṇā dupaṇṇā ca, tenāhaṃ brāhmaṇā sukhī.

“Brahmin, in my sesame field there are no blighted plants, no single-leafed or double-leafed weeds; therefore, brahmin, I am happy.”

(3)

Na hi mayhaṃ brāhmaṇa, tucchakoṭṭhasmi mūsikā;

Ussoḷhīkāya naccanti, tenāhaṃ brāhmaṇā sukhī.

“Brahmin, in my empty granary mice do not dance playfully; therefore, brahmin, I am happy.”

(4)

Na hi mayhaṃ brāhmaṇa, santhāro sattamāsiko;

Uppāṭakehi sañchanno, tenāhaṃ brāhmaṇā sukhī.

“Brahmin, I have no seven-month-old mat covered with lice; therefore, brahmin, I am happy.”

(5)

Na [Pg.100] hi mayhaṃ brāhmaṇa, vidhavā satta dhītaro;

Ekaputtā duputtā ca, tenāhaṃ brāhmaṇā sukhī.

“Brahmin, I have no seven widowed daughters with one son or two; therefore, brahmin, I am happy.”

(6)

Na hi mayhaṃ brāhmaṇa, piṅgalā tilakāhatā;

Sottaṃ pādena bodheti, tenāhaṃ brāhmaṇā sukhī.

“Brahmin, I do not have a shrew with dark spots who wakes me by kicking with her foot; therefore, brahmin, I am happy.”

(7)

Na hi mayhaṃ brāhmaṇa, paccūsamhi iṇāyikā;

Detha dethāti codenti, tenāhaṃ brāhmaṇā sukhī.

“Brahmin, I have no creditors at dawn who urge me, ‘Give, give!’ Therefore, brahmin, I am happy.”

Pucchā – imañca [Pg.101] panāvuso dhammadesanaṃ sutvā so bhāradvājagotto brāhmaṇo imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāramakāsi. Kīva mahantañca imasmiṃ dhammavinaye atthaṃ sampādesi.

Question: “But, friend, having heard this Dhamma teaching, what kind of expression of confidence did that brahmin of the Bhāradvāja clan show in this Dhamma and Discipline, and what great attainment did he accomplish in this Dhamma and Discipline?”

Vissajjanā – imañca pana bhante dhammadesanaṃ sutvā so bhāradvājagotto brāhmaṇo ‘‘abhikkantaṃ bho gotama abhikkantaṃ bho gotama, seyyathāpi bhogotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dukkhantī’’ti evamādinā imasmi dhammavinaye pasanno pasannākāramakāsi. Bhagavato ca santike ‘‘labheyyāhaṃ bhoto gotamassa santike pabbajaṃ, labheyyaṃ upasampada’’nti evamādinā pabbajjaṃ upasampadaṃ yācitvā acirūpasampanno yāva arahattā mahantaṃ visesaṃ sampādesi.

Reply: “Venerable sir, having heard this Dhamma teaching, that brahmin of the Bhāradvāja clan said: ‘Excellent, Master Gotama! Excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms’—beginning thus, he showed his confidence in this Dhamma and Discipline. And he requested the going forth and higher ordination in the Blessed One’s presence, saying: ‘May I receive the going forth in the presence of Master Gotama, may I receive the higher ordination!’ Not long after his higher ordination, he accomplished a great distinction, even up to arahantship.”

Kasibhāradvājasutta

The Kasibhāradvāja Sutta

Pucchā – tatthāvuso [Pg.104] ekādasamaṃ mahākassapādīhi porāṇadhammasaṃgāhakatherehi saṃgītaṃ kasibhāradvājasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, where, concerning whom, in what connection, and how was the Kasibhāradvāja Sutta, the eleventh discourse, recited by the ancient elders who compiled the Dhamma, headed by Mahākassapa, spoken by the Blessed One?

Vissajjanā – magadhesu bhante dakkhiṇāgirismiṃ ekanāḷāyaṃ brāhmaṇagāme kasibhāradvājaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Kasibhāradvājo bhante brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi.

Reply: Venerable sir, it was spoken concerning the brahmin Kasibhāradvāja in the brahmin village of Ekanāḷa in Dakkhiṇāgiri, in the country of Magadha. Venerable sir, the brahmin Kasibhāradvāja addressed the Blessed One with a verse.

‘‘Kassako [Pg.105] paṭijānāsi, na ca passāmi te kasiṃ. Kassako pucchito brūhi, kathaṃ jānemu taṃ kasi’’nti. Tasmiṃ bhante vatthusmiṃ–

“You profess to be a farmer, but I do not see your farming. Farmer, being asked, tell us, how may we know your farming?” In this matter, venerable sir—

‘‘Saddhā bījaṃ tapo vuṭṭhi, paññā me yuganaṅgalaṃ;

Hirī īsā mano yottaṃ, sati me phālapācanaṃ.

“Faith is the seed, austerity the rain, wisdom my yoke and plow; moral shame the pole, mind the strap, mindfulness my plowshare and goad.

Kāyagutto vacīgutto, āhāre udare yato;

Saccaṃ karomi niddānaṃ, soraccaṃ me pamocanaṃ.

Guarded in body, guarded in speech, restrained in the belly with regard to food; I do my weeding with truth, gentleness my unyoking.

Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;

Gacchati anivattantaṃ, yattha gantvā na socati.

My energy is my beast of burden, carrying me to security from bondage. It goes on without turning back, to where, having gone, one does not grieve.

Evamesā kasī kaṭṭhā, sā hoti amatapphalā;

Etaṃ kasiṃ kasitvāna, sabbadukkhā pamuccatī’’ti.

Thus this farming is farmed, it has the deathless as its fruit; having farmed this farming, one is freed from all suffering.”

Evaṃ kho bhante bhagavatā bhāsitaṃ.

Thus indeed, venerable sir, was it spoken by the Blessed One.

Kassako [Pg.106] paṭijānāsi, na ca passāmi te kasiṃ;

Kassako pucchito brūhi, kathaṃ jānemu taṃ kasiṃ.

“You profess to be a farmer, but I do not see your farming; Farmer, being asked, tell us, how may we know your farming?”

Saddhā [Pg.107] bījaṃ tapo vuṭṭhi, paññā me yuganaṅgalaṃ;

Hirī īsā mano yottaṃ, sati me phālapācanaṃ.

“Faith is the seed, austerity the rain, wisdom my yoke and plow; moral shame the pole, mind the strap, mindfulness my plowshare and goad.”

Pucchā – imañca [Pg.109] panāvuso dhammadesanaṃ sutvā so kasibhāradvājo brāhmaṇo imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāramakāsi.

Question: And friend, having heard this Dhamma teaching, what kind of expression of confidence did the brahmin Kasibhāradvāja make in this Dhamma and Discipline?

Vissajjanā – imañca pana bhante dhammadesanaṃ sutvā kasibhāradvājo brāhmaṇo ‘‘abhikkantaṃ bho gotama, abhikkantaṃ bho gotamā’’tievamādinā imasmiṃ dhammavinaye pasanno pasannākāramakāsi.

Reply: Venerable sir, having heard this Dhamma teaching, the brahmin Kasibhāradvāja, saying, ‘Excellent, Master Gotama! Excellent, Master Gotama!’ and so forth, showed his confidence in this Dhamma and Discipline.

Seyyathāpi bho gotama ukkujjitaṃ vā nikkujjeyya.

Just as, Master Gotama, one might set upright what has been overturned.

Udayasutta

The Udaya Sutta

Pucchā – udayasuttaṃ [Pg.110] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Now, friend, as to the Udaya Sutta, where was it spoken by the Blessed One, concerning whom, about what subject, and how was it spoken?

Vissajjanā – sāvatthiyaṃ bhante udayaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Udayo bhante brāhmaṇo bhagavantaṃ etadavoca ‘‘pakaṭṭhakoyaṃ samaṇo gotamo punappunaṃ āgacchatī’’ti. Tasmiṃ bhante vatthusmiṃ–

Reply: At Sāvatthī, venerable sir, it was spoken concerning the brahmin Udaya. The brahmin Udaya, venerable sir, said this to the Blessed One: “This ascetic Gotama comes again and again; what has he removed?” On that matter, venerable sir—

Punappunañceva vapanti bījaṃ, punappunaṃ vassati devarājā;

Punappunaṃ khettaṃ kasanti kassakā, punappunaṃ dhaññamupeti raṭṭhaṃ.

“Again and again they sow the seed, again and again the king of the gods rains; again and again farmers plow the field, again and again grain comes to the country.

Evamādinā bhante bhagavatā bhāsitaṃ.

Beginning thus, venerable sir, was it spoken by the Blessed One.

Punappunaṃ [Pg.111] ceva vapanti bījaṃ, punappunaṃ vassati deva rājā;

Punappunaṃ khettaṃ kasanti kassakā, punappunaṃ dhaññamupeti raṭṭhaṃ.

“Again and again they sow the seed, again and again the king of the gods rains; again and again farmers plow the field, again and again grain comes to the country.

Punappunaṃ [Pg.112] yācakā yācayanti, punappunaṃ dānapatī dadanti;

Punappunaṃ dānapatī daditvā, punappunaṃ saggamupeti ṭhānaṃ.

“Again and again beggars beg, again and again donors give; again and again, having given, donors reach a heavenly state.

Punappunaṃ khīranikā duhanti, punappunaṃ vaccho upeti mātaraṃ;

Punappunaṃ kilamati phandati ca, punappunaṃ gabbhamupeti mando.

“Again and again milkers milk, again and again the calf approaches its mother; again and again one toils and struggles, again and again the fool enters the womb.

Punappunaṃ jāyati mīyati ca, punappunaṃ sivathikaṃ haranti;

Maggañca laddhā apunabbhavāya, na punappunaṃ jāyati bhūripañño-hu–

“Again and again one is born and dies, again and again they carry one to the charnel ground; but having found the path to no more becoming, the one of vast wisdom is not born again and again.”

Mātuposakasutta

The Mātuposaka Sutta

Pucchā – mātuposakasuttaṃ [Pg.113] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Now, friend, as to the Mātuposaka Sutta, where, concerning whom, on what subject, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante mātuposakaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Mātuposako bhante brāhmaṇo bhagavantaṃ etadavoca ‘‘ahañhi bho gotama dhammena bhikkhaṃ pariyesāmi, dhammena bhikkhaṃ pariyesitvā mātāpitaro posemi, kaccāhaṃ bho gotama evaṃkārī kiccakārī homī’’ti, tasmiṃ bhante vatthusmiṃ ‘‘taggha tvaṃ brāhmaṇa evaṃkārī kiccakārī hosi, yo kho brāhmaṇa dhammena bhikkhaṃ pariyesati, dhammena bhikkhaṃ pariyesitvā mātāpitaro poseti, bahuṃ so puññaṃ pasavatī’’ti evamādinā bhante bhagavatā bhāsitā.

Reply: At Sāvatthī, venerable sir, it was spoken concerning the brahmin Mātuposaka. The brahmin Mātuposaka, venerable sir, said this to the Blessed One: “I, Master Gotama, seek alms righteously; having sought alms righteously, I support my mother and father. Master Gotama, in acting thus, am I one who does what should be done?” Regarding this matter, venerable sir, the Blessed One spoke, beginning thus: “Indeed, brahmin, in acting thus, you are one who does what should be done. Whoever, brahmin, seeks alms righteously and, having sought alms righteously, supports his mother and father, generates much merit.”

Yo [Pg.114] mātaraṃ vā pitaraṃ vā, macco dhammena posati;

Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodati–

“Whatever mortal righteously supports their mother or father, for that service to their mother and father, the wise praise them here in this world; having passed away, they rejoice in heaven.”

Khomadussasutta

The Khomadussa Sutta

Pucchā – tenāvuso [Pg.115] bhagavatā…pe… sammāsambuddhena brāhmaṇasaṃyutte khomadussasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, the Khomadussa Sutta in the Brāhmaṇa Saṃyutta was spoken by the Blessed One... the Perfectly Self-Enlightened One. Where, concerning whom, regarding what matter, and how was it spoken?

Vissajjanā – sakkesu bhante khomadusse nāma sakyānaṃ nigame khomadussake brāhmaṇagahapatike ārabbha bhāsita, khomadussakā bhante brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ ‘‘ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṃ jānissantī’’ti.

The Reply – Venerable sir, it was spoken among the Sakyans, in the Sakyan town named Khomadussa, concerning the brahmin householders of Khomadussa. Venerable sir, the brahmin householders of Khomadussa said this to the Blessed One: “Who are these shaven-headed ascetics? And who will understand the law of the assembly?”

Tasmiṃ bhante vatthusmiṃ–

In that regard, venerable sir:

‘‘Nesā sabhā yattha na santi santo,Santo na te ye na vadanti dhammaṃ;

Rāgañca dosañca pahāya mohaṃ,Dhammaṃ vadantā ca bhavanti santo’’ti.

“That is no assembly where there are no virtuous ones; those are not virtuous who do not speak the Dhamma. Having abandoned passion, aversion, and delusion, those who speak the Dhamma are truly virtuous.”

Evaṃ kho bhante bhagavatā bhāsitaṃ.

Thus indeed, venerable sir, was this spoken by the Blessed One.

Nesā [Pg.116] sabhā yattha nasanti santo,Santo na te ye na vadanti dhammaṃ;

Rāgañca dosañca pahāya mohaṃ,Dhammaṃ vadantā ca bhavanti santo–

That is no assembly where there are no virtuous ones; those are not virtuous who do not speak the Dhamma. Having abandoned passion, aversion, and delusion, those who speak the Dhamma are truly virtuous.

Vaṅgīsasaṃyutta

The Vaṅgīsa Saṃyutta

Ānandasutta

The Ānanda Sutta

Pucchā – vaṅgīsasaṃyutte [Pg.117] panāvuso catutthaṃ saṃṅgītaṃ ānandasuttaṃ katthakaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question – Friend, in the Vaṅgīsa Saṃyutta, regarding the fourth recitation, the Ānanda Sutta: where, concerning whom, regarding what matter, by whom, and how was it spoken?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ vaṅgīsattheraṃ ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Āyasmatā bhante vaṅgīso āyasmantaṃ ānandaṃ gāthāya ajjhabhāsi–

The Reply – Venerable sir, at Sāvatthī, it was spoken concerning the Venerable Vaṅgīsa Thera by the Venerable Ānanda Thera, the Treasurer of the Dhamma. Venerable sir, the Venerable Vaṅgīsa addressed the Venerable Ānanda with a verse:

‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati;

Sādhu nibbāpanaṃ brūhi, anukampāya gotamā’’ti.

“I am scorched by sensual passion, my mind is consumed; O Gotama, out of compassion, please tell me of the way to its quenching.”

Tasmiṃ bhante vatthusmiṃ–

In that regard, venerable sir:

‘‘Saññāya vipariyesā, cittaṃ te pariḍayhati;

Nimittaṃ parivajjehi, subhaṃ rāgūpasaṃhitaṃ;

Saṅkhāre parato passa, dukkhato mā ca attato;

Nibbāpehi mahārāgaṃ, mā ḍayhittho punappunaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ;

Sati kāyagatā tyatthu, nibbidābahulo bhava;

Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissasī’’ti.

“Because of distorted perception, your mind is inflamed; avoid the attractive sign associated with passion. See formations as other, as suffering, and not as self; extinguish the great passion, do not burn again and again. Develop the mind on the unattractive, one-pointed and well-composed; let mindfulness directed to the body be yours, be full of disenchantment. Cultivate the signless, abandon the underlying tendency to conceit; then, through the full understanding of conceit, you will fare on in peace.”

Evaṃ kho bhante āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ.

Thus indeed, venerable sir, was this spoken by the Venerable Ānanda Thera, the Treasurer of the Dhamma.

Kāmarāgena [Pg.118] ḍayhāmi, cittaṃ me pariḍayhati;

Sādhu nibbāpanaṃ brūhi, anukampāya gotama–

I am scorched by sensual passion, my mind is consumed; O Gotama, out of compassion, please tell me of the way to its quenching.

Saññāya [Pg.119] vipariyesā, cittaṃ te pariḍayhati;

Nimittaṃ parivajjehi, subhaṃ rāgūpasaṃhitaṃ.

Because of distorted perception, your mind is inflamed; avoid the attractive sign associated with passion.

Saṅkhāre paratopassa, dukkhato mā ca attato;

Nibbāpehi mahārāgaṃ, mā ḍayhittho punappunaṃ.

See formations as other, as suffering, and not as self; extinguish the great passion, do not burn again and again.

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ;

Sati kāyagatā tyatthu, nibbidābahulo bhava.

Develop the mind on the unattractive, one-pointed and well-composed; let mindfulness directed to the body be yours, be full of disenchantment.

Animittañca [Pg.120] bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissasi.

Cultivate the signless, abandon the underlying tendency to conceit; then, through the full understanding of conceit, you will fare on in peace.

Vaṅgīsasutta

The Vaṅgīsa Sutta

Pucchā – tattha āvuso dvādasamaṃ vaṅgīsasuttaṃ kattha kena kathañca bhāsitaṃ.

Question – Friend, therein, where, by whom, and how was the twelfth Vaṅgīsa Sutta spoken?

Vissajjanā – sāvatthiyaṃ bhante āyasmatā vaṅgīsattherena acira arahattappattena vimuttisukhapaṭisaṃvedinā–

The Reply – Venerable sir, at Sāvatthī, it was spoken by the Venerable Vaṅgīsa Thera, who had recently attained arahantship and was experiencing the bliss of liberation:

‘‘Kāveyyamattā vicarimha pubbe, gāmāgāmaṃ purāpuraṃ,Athaddasāma sambuddhaṃ, saddhā no upapajjatha;

So me dhamma madesesi, khandhāyatana dhātuyo;

Tassāhaṃ dhammaṃ sutvāna, pabbajiṃ anagāriyaṃ;

Bahunnaṃ vata atthāya, bodhiṃ ajjhagamā muni;

Bhikkhūnaṃ bhikkhūnīnañca, ye niyāmagataddasā;

Svāgataṃ [Pg.121] vata me āsi, mama buddhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ;

Pubbe nivāsaṃ jānāmi, dibbacakkhuṃ visodhitaṃ;

Tevijjo iddhipattomhi, cetopariyāya kovido.

“Formerly, intoxicated with poetry, we wandered from village to village, town to town. Then we saw the Fully Enlightened One, and faith arose in us. He taught me the Dhamma: the aggregates, sense-bases, and elements. Having heard his Dhamma, I went forth into homelessness. Indeed, for the benefit of many the sage attained enlightenment; for the bhikkhus and bhikkhunīs who have seen the way to the fixed course. It was indeed a welcome thing for me to be in the presence of my Buddha. The three knowledges have been attained; the Buddha’s teaching has been fulfilled. I know my former abodes; the divine eye is purified. I possess the threefold knowledge, have attained psychic power, and am skilled in knowing the minds of others.”

Evaṃ kho bhante udānavasena bhāsitaṃ.

Thus indeed, venerable sir, was it spoken as an inspired utterance.

Kāveyya [Pg.124] mattā vicarimha pubbe;

Gāmāgāmaṃpurāpuraṃ,Athaddasāma sambuddhaṃ, saddhā no upapajjatha.

Formerly, intoxicated with poetry, we wandered from village to village, town to town. Then we saw the Fully Enlightened One, and faith arose in us.

So [Pg.125] me dhammamadesesi, khandhāyatana dhātuyo;

Tassāhaṃ dhammaṃ sutvāna, pabbajiṃ anagāriyaṃ.

He taught me the Dhamma: the aggregates, sense-bases, and elements. Having heard his Dhamma, I went forth into homelessness.

Bahunnaṃ vata atthāya, bodhiṃ ajjhagamā muni;

Bhikkhūnaṃ bhikkhunī nañca, ye niyāmagataddasā.

Indeed, for the benefit of many the sage attained enlightenment; for the bhikkhus and bhikkhunīs who have seen the way to the fixed course.

Svāgataṃ vata me āsi, mama buddhassa santike;

Tasso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

It was indeed a welcome thing for me to be in the presence of my Buddha. The three knowledges have been attained; the Buddha’s teaching has been fulfilled.

Pubbenivāsaṃ [Pg.126] jānāmi;

Dibbacakkhu visodhitaṃ;

Tevijjo iddhipattomhi, cetopariyāyakovido.

I know my former abodes; the divine eye is purified. I possess the threefold knowledge, have attained psychic power, and am skilled in knowing the minds of others.

Vanasaṃyutta

The Connected Discourses on the Forest

Ānandasutta

The Discourse on Ānanda

Pucchā – vanasaṃyutte panāvuso pañcamaṃ saṃgītaṃ ānandasuttaṃ kadā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses on Forests, the fifth recited, the Discourse on Ānanda—when, where, concerning whom, on what subject, by whom, and how was it spoken?

Vissajjanā – kosalesu bhante aññatarasmiṃ vanasaṇḍe aciraparinibbute bhagavati āyasmantaṃ ānandaṃ ārabbha tasmiṃ vanasaṇḍe adhivatthāya devatāya bhāsitaṃ. Āyasmā bhante ānando aciraparinibbute bhagavati ativelaṃ gihisaññattibahulo viharati, tasmiṃ bhante vatthusmiṃ–

Answer: Venerable sir, in Kosala, in a certain forest grove, shortly after the Blessed One had attained final Nibbāna, it was spoken by a deity dwelling in that forest grove concerning the Venerable Ānanda. Venerable sir, shortly after the Blessed One’s final Nibbāna, the Venerable Ānanda was dwelling, excessively engaged in conversation with householders. Venerable sir, concerning that matter—

‘‘Rukkhamūlagahanaṃ pasakkiya,Nibbānaṃ hadayasmiṃ opiya;

Jhāya gotama mā pamādo,Kiṃ te biḷibiḷikā karissatī’’ti.

“Having resorted to the dense thicket at the root of a tree, placing Nibbāna within your heart, meditate, O Gotama, do not be heedless. What will this chattering do for you?”

Evaṃ [Pg.127] kho bhante vanasaṇḍe adhivatthāya devatāya āyasmato ānandattherassa anukampikāya atthakāmāya bhāsitaṃ.

Thus, venerable sir, it was spoken to the Venerable Elder Ānanda by the deity dwelling in the forest grove, out of compassion and wishing for his welfare.

Rukkhamūla [Pg.128] gahanaṃ pasakkiya, nibbānaṃ hadayasmiṃ opiya;

Jhāya gotama mā pamādo, kiṃ te biḷibiḷikā karissati-hu–

Having resorted to the dense thicket at the root of a tree, placing Nibbāna within the heart; meditate, O Gotama, do not be heedless. What will this chattering do for you?

Yakkhasaṃyutta

The Connected Discourses with Yakkhas

Indakasutta

The Discourse on Indaka

Pucchā – yakkhasaṃyutte [Pg.129] panāvuso paṭhamaṃ saṃgītaṃ indakasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses with Yakkhas, where, concerning whom, on what subject, and how was the Discourse on Indaka, the first recited, spoken by the Blessed One?

Vissajjanā – rājagahe bhante indakūṭe pabbate indakassa yakkhassa bhavane indakaṃ yakkhaṃ ārabbha bhāsitaṃ. Indako bhante yakkho attavādo bhagavantaṃ upasaṅkamitvā gāthāya ajjhabhāsi–

Answer: Venerable sir, it was spoken at Rājagaha, on Mount Indakūṭa, in the dwelling of the yakkha Indaka, concerning the yakkha Indaka. Venerable sir, the yakkha Indaka, an adherent of the doctrine of self, approached the Blessed One and addressed him in verse:

‘‘Rūpaṃ na jīvanti vadanti buddhā,Kathaṃ nvayaṃ vindatimaṃ sarīraṃ;

Kutassa aṭṭhīyakapiṇḍamebhi,Kathaṃ nvayaṃ sajjati gabbharasmi’’nti.

“The Buddhas say that form is not a living being. How then does one acquire this body? From where does this lump of bones come? How does it become attached in the womb?”

Tasmiṃ bhante vatthusmiṃ–

Concerning that matter, venerable sir—

‘‘Paṭhamaṃ kalalaṃ hoti, kalalā hoti abbudaṃ,Abbudā jāyate pesi, pesi nibbattatī ghano;

Ghanā pasākhā jāyanti, kesā lomā nakhāpica;

Yañcassa bhuñjatī mātā, annaṃ pānañca bhojanaṃ;

Tena so tattha yāpeti, mātukucchigatonaro’’ti.

“First there is the kalala; from the kalala comes the abbuda. From the abbuda arises the pesi; from the pesi the ghana is produced. From the ghana, limbs develop, and also hair, body hair, and nails. Whatever food, drink, and nourishment the mother consumes, by that the person dwelling in the mother’s womb is sustained there.”

Evaṃ kho bhante bhagavatā bhāsitaṃ.

Thus indeed, venerable sir, it was spoken by the Blessed One.

Āḷavakasutta

The Discourse on Āḷavaka

Pucchā – tenāvuso [Pg.132] bhagavatā…pe… sammāsambuddhena yakkhasaṃyutte āḷavakasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, where, concerning whom, on what subject, and how was the Discourse on Āḷavaka spoken by that Blessed One, the Arahant, the Perfectly Enlightened One, in the Connected Discourses with Yakkhas?

Vissajjanā – āḷaviyaṃ bhante āḷavakassa yakkhassa bhavane āḷavakaṃ yakkhaṃ ārabbha bhāsitaṃ. Āḷavako bhante yakkho bhagavantaṃ gāthāya ajjhabhāsi–

Answer: In Āḷavī, venerable sir, in the mansion of the yakkha Āḷavaka, it was spoken regarding the yakkha Āḷavaka. Āḷavaka the yakkha, venerable sir, addressed the Blessed One in verse:

Kiṃ sūdhavittaṃ purisassa seṭṭhaṃ,Kiṃ su suciṇṇaṃ sukhamāvahāti;

Kiṃ su have sādutaraṃ rasānaṃ,Kathaṃ jīviṃ jīvitāmāhu seṭṭhanti.

“What here is the best wealth for a person? What, well-practiced, brings happiness? What is indeed the sweetest of tastes? How should one live to live the best life?”

Tasmiṃ bhante vatthusmiṃ–

Concerning that matter, venerable sir—

Saddhīca vittaṃ purisassa seṭṭhaṃ,Dhammo suciṇṇo sukhamāvahāti;

Saccaṃ have sādutaraṃ rasānaṃ,Paññājīviṃ jīvitamāhu seṭṭhanti.

“Faith here is the best wealth for a person; Dhamma, well-practiced, brings happiness. Truth is indeed the sweetest of tastes; they say a life lived with wisdom is the best life.”

Evamādinā bhante bhagavatā bhāsitaṃ.

Thus, venerable sir, and so forth, was it spoken by the Blessed One.

Na [Pg.134] khvāhaṃ taṃ āvuso nikkhamissāmi, yaṃ te karaṇīyaṃ, taṃ karohi,

Friend, I will not leave. Do what you must do.

Pañhaṃ taṃ samaṇa pucchissāmi, sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmi–

I will ask you a question, ascetic. If you do not answer me, I will derange your mind, or I will split your heart, or I will seize you by the feet and throw you across the Ganges.

Kiṃ [Pg.135] sūkha vittaṃ purisassa seṭṭhaṃ, kiṃ su suciṇṇaṃ sukhamāvahāti;

Kiṃ su have sādubharaṃ rasānaṃ, kathaṃ jīviṃ jīvitamāhu seṭṭhaṃ–

“What here is the best wealth for a person? What, well-practiced, brings happiness? What is indeed the sweetest of tastes? How should one live to live the best life?”

Saddhīdha vittaṃ purisassa seṭṭhaṃ, dhammo suciṇṇo sukhamāvahāti;

Saccaṃ have sādutaraṃ rasānaṃ, paññājīviṃ jīvitamāhu seṭṭhaṃ;

“Faith here is the best wealth for a person; Dhamma, well-practiced, brings happiness. Truth is indeed the sweetest of tastes; they say a life lived with wisdom is the best life.”

Kathaṃsu [Pg.136] tarati oghaṃ, kathaṃsu tarati aṇṇavaṃ;

Kathaṃsu dukkha macceti, kathaṃsu parisujjhati.

“How does one cross the flood? How does one cross the ocean? How does one overcome suffering? How does one become purified?”

Saddhāya tarati oghaṃ, appamādena aṇṇavaṃ;

Vīriyena dukkha macceti, paññāya parisujjhati–

“By faith one crosses the flood, by heedfulness the ocean. By energy one overcomes suffering, by wisdom one is purified.”

Kathaṃsu [Pg.137] labhate paññaṃ, kathaṃsu vindate dhanaṃ;

Kathaṃsu kittiṃ pappoti, kathaṃ mittāni ganthati;

Asmā lokā paraṃ lokaṃ, kathaṃ pecca na socati–

“How does one gain wisdom? How does one find wealth? How does one attain fame? How does one make friends? Having passed from this world to the next, how does one not grieve?”

Saddahāno arahataṃ, dhammaṃ nibbānapattiyā;

Sussūsaṃ labhate paññaṃ, appamatto vicakkhaṇo;

Patirūpakārī dhuravā, uṭṭhātā vindate dhanaṃ;

Saccena [Pg.138] kittiṃ pappoti, dadaṃ mittāni ganthati;

Asmā lokā paraṃ lokaṃ, evaṃ pecca na socati;

Yassete caturo dhammā, saddhassa gharamesino;

Saccaṃ dhammo dhiti cāgo, sa ve peccana socati–

“A heedful and discerning person, having faith in the Dhamma of the Arahants for the attainment of Nibbāna, gains wisdom by listening well. One who does what is fitting, is steadfast, and energetic, finds wealth. Through truth one obtains fame; by giving one makes friends. Thus, having passed from this world to the next, one does not grieve. The faithful householder who possesses these four qualities—truth, righteousness, fortitude, and generosity—indeed does not grieve after passing away.”

Sakkasaṃyutta

The Connected Discourses with Sakka

Vatapadasutta

The Discourse on the Grounds for Vows

Pucchā – sakkasaṃyutte [Pg.139] panāvuso vatapadasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, regarding the Vatapada Sutta in the Sakkasaṃyutta, where, in reference to whom, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha sakkassa bhikkhave devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti evamādinā bhante bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning a number of monks, the Blessed One spoke thus: "Monks, Sakka, the lord of the devas, when he was formerly a human being, had undertaken and fulfilled seven grounds for vows. Because of undertaking them, Sakka attained to Sakka-hood." Thus, venerable sir, the Blessed One spoke.

Sakkassa [Pg.141] bhikkhave devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ.

Monks, when Sakka, the lord of the devas, was formerly a human being, these seven grounds for vows were fully undertaken and adopted by him.

Mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyinaṃ;

Saṇhaṃ sakhilasambhāsaṃ, pesuṇeyyappahāyinaṃ;

Maccheravinaye yuttaṃ, saccaṃ kodhābhibhuṃ naraṃ;

Taṃ ve devā tāvatiṃsā, āhu ‘‘sappuriso’’iti.

One who supports mother and father, who honors the elders in their family, gentle in speech, friendly in conversation, who has abandoned tale-bearing, devoted to the removal of stinginess, truthful, and who overcomes anger—him indeed the Tāvatiṃsa devas call 'a good person.'

Daliddasutta

The Discourse on the Poor Man

Pucchā – daliddasuttaṃ panāvuso kattha kaṃ ārabbha kathañca bhāsitaṃ. Vissajjanā. Rājagahe bhante sambahule bhikkhū ārabbha ‘‘bhūtapubbaṃ bhikkhave aññataro puriso imasmiṃyeva rājagahe manussadaliddo [Pg.142] ahosi manussakapaṇo manussavarāko, so tathāgatappavedite dhammavinaye saddhaṃ samādiyi, sīlaṃ, sutaṃ, cāgaṃ, paññaṃ samādiyī’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Question: Friend, where, in reference to whom, and how was the Daliddasutta spoken? Reply: At Rājagaha, venerable sir, concerning a number of monks, the Blessed One spoke thus: 'Monks, formerly a certain man right here in Rājagaha was poor, miserable, and wretched among humans. He undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Vinaya proclaimed by the Tathāgata.' Thus, venerable sir, the Blessed One spoke, beginning with this.

Yassa [Pg.144] saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

Whose faith in the Tathāgata is unshakeable, well-established; and whose virtue is good, loved by the Noble Ones, praised.

Yajamānasutta

The Discourse on the Sacrificer

Pucchā – yajamānasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Now then, friend, regarding the Yajamāna Sutta, where, by the Blessed One, was it spoken, concerning whom, about what subject matter, and how?

Vissajjanā – rājagahe [Pg.145] bhante sakkaṃ devānamindaṃ ārabbha bhāsitaṃ. Sakko bhante devānamindo bhagavantaṃ gāthāya ajjhabhāsi–

Reply: At Rājagaha, venerable sir, it was spoken concerning Sakka, the lord of devas. Sakka, venerable sir, the lord of devas, addressed the Blessed One with a verse:

‘‘Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, kattha dinnaṃ mahapphala’’nti.

"For humans who are sacrificing, for beings seeking merit, making merit that leads to future existence, where is a gift given that yields great fruit?"

Tasmiṃ bhante vatthusmiṃ–

On that occasion, venerable sir:

‘‘Cattāro ca paṭipannā, cattāroca phale ṭhitā;

Esa saṅgho ujubhūto, paññāsīlasamāhito;

Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, saṅghe dinnaṃ mahapphalaṃ’’nti.

"Four are those practicing the path, and four are those established in the fruit; this Sangha is upright, composed of wisdom and virtue. For humans who are sacrificing, for beings seeking merit, making merit that leads to future existence, what is given to the Sangha is of great fruit."

Evaṃ kho bhante bhagavatā bhāsitaṃ.

Thus indeed, venerable sir, this was spoken by the Blessed One.

Yajamānānaṃ [Pg.146] manussānaṃ, puññapekkhāna pāṇinaṃ,Karotaṃ opadhitaṃ puññaṃ, kattha dinnaṃ mahapphalaṃ–

For humans who are sacrificing, for beings seeking merit, making merit that leads to future existence—where is a gift given that yields great fruit?

Cattāro ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho ujubhūto, paññāsīlasamāhito;

Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, saṅghe dinnaṃ mahapphalaṃ–

Four are those practicing the path, and four are those established in the fruit; this Sangha is upright, composed of wisdom and virtue. For humans who are sacrificing, for beings seeking merit, making merit that leads to future existence, what is given to the Sangha is of great fruit.

Gahaṭṭhavandanāsutta

The Discourse on Paying Homage to Householders

Pucchā – gahaṭṭhavandanāsuttaṃ [Pg.147] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, regarding the Gahaṭṭhavandanāsutta, where, concerning whom, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘bhūtapubbaṃ bhikkhave sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesī’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, with reference to a number of monks, the Blessed One spoke thus, beginning with: "Monks, formerly Sakka, the lord of the devas, addressed Mātali the charioteer."

Taṃ [Pg.148] namassanti tevijjā, sabbe bhummāca khattiyā;

Cattāro ca mahārājā, tidasāca yasassino;

Athako nāma so yakkho, yaṃ tvaṃ sakka namassasi–

Him the possessors of the three knowledges worship, and all earthly khattiyas; the four great kings, and the glorious thirty devas. Who then is that yakkha by name, whom you, Sakka, worship—

Ahañca [Pg.149] sīlasampanne, cirarattasamāhite;

Sammāpabbajite vande, brahmacariyaparāyane.

And I venerate those endowed with virtue, who have been long composed in concentration, who have rightly gone forth, devoted to the holy life.

Ye gahaṭṭhā puññakarā, sīlavanto upāsakā;

Dhammena dāraṃ posenti, te namassāmi mātali.

Those householders who are doers of merit, virtuous lay followers, who support their families righteously—to them I pay homage, Mātali.

Nidānavaggapāḷi

The Book of Causation

Nidānasaṃyutta

The Connected Discourses on Causation

Paṭiccasamuppādasutta

The Discourse on Dependent Origination

Pucchā – tenāvuso [Pg.151] bhagavatā…pe… sammāsambuddhena nidānavaggasaṃyutte paṭhamaṃ saṃgītaṃ paṭiccasamuppādasuttaṃ kattha taṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, by the Blessed One… and so on… the Perfectly Self-Enlightened One, in the Nidānavaggasaṃyutta, the first recited discourse, the Paṭiccasamuppāda Sutta—where was it spoken, concerning what, regarding what subject matter, and how was it spoken?

Vissajjanā – sāvatthiyaṃ bhante pañcasate janapadavāsino bhikkhū ārabbha bhāsitaṃ. Pañcasatā bhante janapadavāsino bhikkhū sabbe ugghāṭitaññuno dhutaṅgadharā āraddhavīriyā yuttayogā vipassakā saṇhaṃ sukhumaṃ suññataṃ paccayākāradhammadesanaṃ patthayamānā bhagavantaṃ abhivādetvā bhagavantaṃ parivāretvā nisīdiṃsu. Tasmiṃ vatthusmiṃ ‘‘paṭiccasamuppādaṃ vo bhikkhave desessāmi, taṃ suṇātha sādhukaṃ manasi karotha, bhāsissāmī’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, it was spoken concerning five hundred monks from the countryside. Venerable sir, the five hundred monks from the countryside were all of quick understanding, upholders of ascetic practices, with aroused energy, committed to the practice, discerning, desiring the gentle, subtle teaching on emptiness and dependent origination. Having paid homage to the Blessed One and surrounded the Blessed One, they sat down. On that occasion, venerable sir, the Blessed One spoke thus: "Monks, I will teach you dependent origination; listen to that, apply your mind well, I shall speak." Thus, venerable sir, the Blessed One spoke, beginning with this.

Katamo [Pg.152] ca bhikkhave paṭiccasamuppādo. Avijjāpaccayā bhikkhave saṅkhārā, saṅkhārapaccayā viññāṇaṃ (peyyāla) jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāsā sambhavanti, evametassa kevalassa dukkhandhassa samudayo hoti. Ayaṃ vuccati bhikkhave paṭiccasamuppādo.

And what, bhikkhus, is dependent origination? With ignorance as condition, bhikkhus, volitional formations; with volitional formations as condition, consciousness; (and so on) with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Thus is the arising of this entire mass of suffering. This, bhikkhus, is called dependent origination.

Avijjāya tveva asesavirāganirodho saṅkhāranirodho (peyyāla) jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti, evametassa kevalassa dukkhakkhandhassa nirodho hoti –

But with the complete fading away and cessation of ignorance, volitional formations cease; (and so on to:) with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this entire mass of suffering.

Vibhaṅgasutta

The Discourse on Analysis

Pucchā – tatthāvuso [Pg.154] dutiyaṃ saṃgītaṃ vibhaṅgasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Venerable, where, concerning whom, on what occasion, and how was the second discourse, the Vibhaṅga Sutta, spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante pañcasate janapadavāsino vipañcitaññuno bhikkhū ārabbha bhāsitaṃ. Pañcasatā bhante janapadavāsikā bhikkhū vipañcitaññuno dhutaṅgadharā āraddhavīriyā yuttayogā vissakā saṇhaṃ sukhumaṃ suññatapaṭisaṃyuttaṃ paccayākāradhammadesanaṃ patthayamānā bhagavantaṃ parivāretvā nisīdiṃsu. Tasmiṃ vatthusmiṃ ‘‘paṭicca samuppādaṃ vo bhikkhave dedessāmi vibhajissāmi, taṃ suṇātha sādhukaṃ manasikarotha, bhāsissāmī’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, this was spoken by the Blessed One concerning five hundred country-dwelling monks who were skilled in analytical knowledge. Venerable sir, five hundred country-dwelling monks, skilled in analytical knowledge, maintaining ascetic practices, with aroused energy, devoted to striving, confident, desiring the teaching on the nature of conditions—profound, subtle, connected with emptiness—surrounded the Blessed One and sat down. On that occasion, the Blessed One said: "Monks, I will teach you dependent origination and analyze it. Listen carefully and attend closely, I will speak." Thus, venerable sir, the Blessed One spoke.

Pañcaverabhayasutta

The Discourse on the Five Dangers and Animosities

Pucchā – pañcaverabhayasuttaṃ [Pg.156] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: But venerable sir, where, concerning whom, and how was the Discourse on the Five Dangers and Animosities spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante anāthapiṇḍikaṃ gahapatiṃ ārabbha ‘‘yato kho gahapati ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya khīṇanirayomi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’’ti evaṃ kho bhante bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning the householder Anāthapiṇḍika. The Blessed One said: "Householder, when five dangers and animosities are allayed in a noble disciple, when he is endowed with the four factors of stream-entry, and when the noble method has been clearly seen and thoroughly penetrated with wisdom, then, if he wishes, he may declare of himself: 'I am finished with hell, finished with the animal realm, finished with the sphere of ghosts, finished with the plane of misery, the bad destinations, the lower worlds. I am a stream-enterer, not subject to falling away, assured, destined for enlightenment.'" Thus, venerable sir, it was spoken by the Blessed One.

Pucchā – kathañcāvusotattha [Pg.157] bhagavatā ariyasāvakassa pañcannaṃ bhayānaṃ verānaṃ vūpasantatā pakāsitā.

Question: But how, friend, has the Blessed One declared the allaying of the five dangers and animosities for a noble disciple?

Vissajjanā – ‘‘katamāni [Pg.158] pañca bhayāni verāni vūpasantāni honti. Yaṃ gahapati pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati. Pāṇātipātā ṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hotī’’ti evamādinā bhante tattha bhagavatā ariyasāvakassa pañcannaṃ bhayānaṃ verānaṃ vūpasantatā pakāsitā.

Reply: "What are the five dangers and animosities that are allayed? Householder, one who kills living beings generates danger and animosity in this very life on account of killing, danger and animosity in the life to come, and experiences mental pain and grief. For one who abstains from killing living beings, that danger and animosity are allayed." In this way, venerable sir, the Blessed One declared the allaying of the five dangers and animosities for a noble disciple.

Pucchā – kathañcāvuso [Pg.159] tattha bhagavatā ariyasāvakassa catūhi sotāpattiyaṅgehi samannāgatatā pakāsitā.

Question: But how, friend, was it declared by the Blessed One that a noble disciple is endowed with the four factors of stream-entry?

Vissajjanā – katamehi catūhi sotāpattiyaṅgehi samannāgato hoti. Idha gahapati ariyasāvako buddhe aveccappasādena samannāgato hoti ‘‘itipiso bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaropurisadammasārathi satthādevamanussānaṃ buddho bhagavā’’ti evamādinā bhante tattha bhagavatā ariyasāvakassa catūhi sotāpattiyaṅgehi samannāgatatā pakāsitā.

Reply: "With which four factors of stream-entry is one endowed? Here, householder, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus is the Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.'" In this way, venerable sir, the Blessed One declared that a noble disciple is endowed with the four factors of stream-entry.

Pucchā – kathañcāvuso [Pg.161] tattha bhagavatā ariyasāvakena ariyassa ñāyassa paññāya sudiṭṭhatā suppaṭividdhatā pakāsitā.

Question: And how, friend, has the Blessed One declared the clear seeing and thorough penetration with wisdom of the noble method by a noble disciple?

Vissajjanā – katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. Idha gahapati ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti ‘‘iti imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hoti, imassuppādā idaṃ uppajjati, imassa nirodhā idaṃ nirujjhati, yadidaṃ avijjāpaccayā (peyyāla) evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti, evaṃ kho bhante bhagavatā tattha ariyasāvakena ariyassa ñāyassa paññāya sudiṭṭhatā suppaṭividdhatā pakāsitā.

Reply: "And what is this noble method that is clearly seen and thoroughly penetrated with wisdom? Here, householder, a noble disciple attends carefully and wisely to dependent origination itself: 'When this exists, that is; with the arising of this, that arises. When this does not exist, that is not; with the cessation of this, that ceases. That is: with ignorance as condition... thus is the cessation of this whole mass of suffering.'" Thus, venerable sir, the Blessed One has there declared how a noble disciple clearly sees and thoroughly penetrates the noble method with wisdom.

Yato [Pg.162] kho gahapati ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho–

When, householder, these five dangers and animosities are allayed in a noble disciple, and he is endowed with these four factors of stream-entry, and this noble method is clearly seen and thoroughly penetrated by wisdom—

Dukkhasutta

The Discourse on Suffering

Pucchā – dukkhasuttaṃ [Pg.163] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: But where, friend, concerning whom, and how was the Discourse on Suffering spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘dukkhassa bhikkhave samudayañca atthaṅgamañca desessāmī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning a number of monks, the Blessed One spoke thus: "Monks, I will teach you the origination and the passing away of suffering."

Pucchā – kathañcāvuso [Pg.164] tattha bhagavatā dukkhasamudayo pakāsito.

Question: But how, friend, did the Blessed One declare the origination of suffering there?

Vissajjanā – katamo ca bhikkhave dukkhassa samudayo. Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. Ayaṃ kho bhikkhave dukkhassa samudayo. Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca paṭicca gandhe ca…pe… jivhañca paṭicca rase ca…pe… kāyañca paṭicca phoṭṭhabbe ca…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. Ayaṃ kho bhikkhave dukkhassa samudayoti evaṃkho bhante tattha bhagavatā dukkhassa samudayo pakāsito.

Reply: "And what, monks, is the origination of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling arises. With feeling as condition, craving arises. This, monks, is the origination of suffering. Dependent on the ear and sounds, ear-consciousness arises… Dependent on the nose and smells… Dependent on the tongue and tastes… Dependent on the body and tactile objects… Dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling arises. With feeling as condition, craving arises. This, monks, is the origination of suffering." Thus, venerable sir, the Blessed One there declared the origination of suffering.

Pucchā – kathañcāvuso [Pg.165] tattha bhagavatā dukkhassa atthaṅgamo pakāsito.

Question: But how, friend, did the Blessed One declare there the passing away of suffering?

Vissajjanā – katamo ca bhikkhave dukkhassa atthaṅgamo. Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, tassāyeva taṇhāya asesavirāganirodhā upādānanirodho upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotīti evamādinā bhante tattha bhagavatā dukkhassa atthaṅgamo pakāsito.

Reply: "And what, monks, is the passing away of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling arises. With feeling as condition, craving arises. With the remainderless fading away and cessation of that very craving, clinging ceases. With the cessation of clinging, becoming ceases. With the cessation of becoming, birth ceases. With the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this whole mass of suffering." In this way, venerable sir, the Blessed One has declared the passing away of suffering.

Puttamaṃsūpamasutta

The Discourse with the Simile of the Son's Flesh

Pucchā – puttamaṃsūpamasuttaṃ [Pg.166] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: But where, friend, concerning whom, on what occasion, and how was the Discourse with the Simile of the Son's Flesh spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule adhunā pabbajite bhikkhū ārabbha bhāsitaṃ. Bhagavato ca bhante bhikkhusaṅghassa ca mahālābhasakkāro udapādi, ekacce ca bhante bhikkhū navā acirapabbajitā kulaputtā āhāraṃ apaccavekkhitvā paribhuñjiṃsu. Tasmiṃ bhante vatthusmiṃ ‘‘cattārome bhikkhave āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro kabaḷīkāro āhāro oḷāriko vā sukhumo vā phasso dutiyo manosañcetanā tatiyā viññāṇaṃ catuttha’’nti evaṃ kho bhante bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, it was spoken concerning several recently ordained monks. Great gain and honor arose for the Blessed One and the Saṅgha of monks. But some monks, young men of good family who were newly and recently ordained, consumed food without reflection. Concerning that matter, venerable sir, the Blessed One said: “Monks, there are these four kinds of nutriment for the maintenance of beings who have come to be and for the support of those seeking to be. What four? Physical food, coarse or fine; contact as the second; mental volition as the third; and consciousness as the fourth.” Thus, venerable sir, it was spoken by the Blessed One.

Pucchā – kathañcāvuso [Pg.168] tattha kabaḷīkārassa āhārassa daṭṭhabbākāro bhagavatā pakāsito.

The Question: But how, friend, was the way to regard physical food explained by the Blessed One?

Vissajjanā – seyyathāpi bhikkhave dve jāyampatikā parittaṃ sambalaṃ ādāya kantāramaggaṃ paṭipajjeyyuṃ. Tesamassa ekaputtako piyo manāpoti evamādinā bhante tattha bhagavatā [Pg.169] kabaḷīkārassa āhārassa daṭṭhabbākāro pakāsito.

The Response: Suppose, monks, a husband and wife, taking a small amount of provisions, were to set out on a desert road. They have one beloved and dear son. In this way, venerable sir, the Blessed One explained the manner in which physical food should be regarded.

Pucchā – kathañcāvuso [Pg.172] tattha bhagavatā phassāhārassa daṭṭhabbākāro pakāsito.

The Question: And how, friend, did the Blessed One explain the way in which contact as food should be regarded?

Vissajjanā – seyyathāpi bhikkhave gāvī niccammā kuṭṭaṃ ce nissāya tiṭṭheyya, ye kuṭṭanissitā pāṇā, te naṃ khādeyyuṃ. Rukkhaṃ ce nissāya tiṭṭheyya. Udakaṃ ce nissāya tiṭṭheyya. Ākāsaṃ ce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā, te naṃ khādeyyunti evamādinā bhante tattha bhagavatā phassassa āhārassa daṭṭhabbākāro vitthāretvā pakāsito.

The Response: Suppose, monks, a flayed cow were to stand leaning against a wall; the creatures dependent on the wall would devour it. If it were to stand leaning against a tree, the creatures dependent on the tree would devour it. If it were to stand leaning against water, the creatures dependent on the water would devour it. If it were to stand leaning against the open air, the creatures dependent on the open air would devour it. In this way, venerable sir, the Blessed One explained in detail the manner in which contact as food should be regarded.

Evameva [Pg.173] khvāhaṃ bhikkhave phassāhāro daṭṭhabboti vadāmi.

In this same way, monks, I say that contact as food is to be regarded.

Pucchā – kathañcāvuso [Pg.174] tattha bhagavatā manosañcetanāhārassa daṭṭhabbākāro pakāsito.

The Question: And how, friend, has the Blessed One explained the way in which the food of mental volition should be regarded?

Vissajjanā – seyyathāpi bhikkhave aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukha kāmo dukkhappaṭikūloti evamādinā bhante tattha bhagavatā manosañcetanāhārassa daṭṭhabbākāro vitthārena pakāsito.

The Response: Suppose, monks, there were a pit of embers, deeper than a man's height, full of embers that are flameless and smokeless. Then a man would come along, wanting to live, not wanting to die, desiring happiness and averse to suffering. In this way, venerable sir, the Blessed One has explained in detail the way in which the food of mental volition should be regarded.

Pucchā – kathañcāvuso [Pg.176] tattha bhagavatā viññāṇāhārassa daṭṭhabbākāro pakāsito.

The Question: And how, friend, has the Blessed One explained there the way in which the food of consciousness should be regarded?

Vissajjanā – seyyathāpi bhikkhave coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ ‘‘ayaṃ te devacoro āgucārī, imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’’ti evamādinā bhante tattha bhagavatā viññāṇāhārassa daṭṭhabbākāro pakāsito.

The Response: Suppose, monks, having seized a thief, an offender, they were to present him to the king, saying, 'This, sire, is a thief, an offender. Inflict upon him whatever punishment you wish.' In this way, venerable sir, the Blessed One explained the way in which the food of consciousness should be regarded.

Susimaparibbājakasutta

The Discourse on Susima the Wanderer

Pucchā – tenāvuso [Pg.179] bhagavatā…pe… sammāsambuddhena susimaparibbājaka suttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

The Question: But where, friend, concerning whom, on what matter, and how was the Discourse on Susima the Wanderer spoken by that Blessed One… the Perfectly Enlightened One?

Vissajjanā – rājagahe bhante āyasmantaṃ susimaṃ ārabbha bhāsitaṃ. Āyasmā bhante susimo yāvatako bhikkhūhi saddhiṃ ahosi kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi. Tasmiṃ vatthusmiṃ ‘‘pubbe kho susima dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa’’nti evamādinā bhante bhagavatā bhāsitaṃ.

The Response: At Rājagaha, venerable sir, it was spoken concerning the Venerable Susima. Whatever conversation the Venerable Susima had with the monks, he reported all of it to the Blessed One. On that matter, the Blessed One spoke thus: 'First, Susima, is knowledge of the stability of the Dhamma; afterwards, knowledge of Nibbāna.'

Pucchā – kathañcāvuso [Pg.184] tattha bhagavā āyasmato susimattherassa sampatiarahattapattassa anuyogavasena paṭipucchitvā paṭipucchitvā uttari dhammadesanaṃ vitthāretvā desesi.

The Question: And how, friend, did the Blessed One, by way of investigation, repeatedly question the Venerable Susima the Elder regarding his recent attainment of arahantship, and then expound the further Dhamma teaching in detail?

Vissajjanā – jātipaccayā jarāmaraṇanti susima passasīti. Evaṃ bhante. Bhavapaccayā jātīti susima passasīti. Evaṃ bhanteti evamādinā bhante bhagavā tattha āyasmato susimassa sampatiarahattapattassa uttaripi anuyogavasena paṭipucchitvā paṭipucchitvā vitthārato dhammaṃ desesi.

The Response: 'With birth as condition, there is aging-and-death—Susima, do you see this?' 'Yes, venerable sir.' 'With becoming as condition, there is birth—Susima, do you see this?' 'Yes, venerable sir.' In this way, venerable sir, the Blessed One there, by way of further investigation and repeated questioning regarding the Venerable Susima's recent attainment of arahantship, taught the Dhamma in detail.

Tassa [Pg.186] me bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃsaṃvarāya–

May the Blessed One, venerable sir, accept my transgression as a transgression, for the sake of future restraint.

Abhisamayasaṃyutta

The Connected Discourses on Breakthrough

Nakhasikhāsutta

The Discourse on the Fingernail Tip

Pucchā – abhisamayasaṃyutte [Pg.187] panāvuso paṭhamaṃ saṃgītaṃ nakhasikhāsuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

The Question: Friend, in the Connected Discourses on Breakthrough, where, concerning whom, and how was the first recited discourse, the Discourse on the Fingernail Tip, spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsuāropito, ayaṃ vā mahāpathavī’’ti evamādinā bhagavatā bhāsitaṃ.

The Response: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: 'What do you think, bhikkhus? Which is greater: this little bit of dust I have taken up on my fingernail tip, or this great earth?'

Dhātusaṃyutta

The Connected Discourses on Elements

Caṅkamasutta

The Discourse on Walking Meditation

Pucchā – dhātusaṃyutte [Pg.189] panāvuso caṅkamasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

The Question: Friend, in the Connected Discourses on Elements, where, concerning whom, and how was the Discourse on Walking Meditation spoken by the Blessed One?

Vissajjanā – rājagahe bhante sambahule bhikkhū ārabbha ‘‘dhātusova bhikkhave sattā saṃsandanti samenti, hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī’’ti evamādinā bhagavatā bhāsitaṃ.

The Response: At Rājagaha, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: 'Bhikkhus, beings come together and associate according to their elements. Those of inferior disposition come together and associate with those of inferior disposition; those of virtuous disposition come together and associate with those of virtuous disposition.'

Assaddhasaṃsandanasutta

The Discourse on Associating with the Faithless

Pucchā – assaddhasaṃsandanasuttaṃ [Pg.192] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

The Question: But friend, where, concerning whom, and how was the Discourse on Associating with the Faithless spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘dhātusova bhikkhave sattā saṃsandanti samenti, assaddhā assaddhehi saddhiṃ saṃsandanti samenti, ahirikā ahirikehi saddhiṃ saṃsandanti samenti, anottappino. Appassutā. Kusītā. Muṭṭhassatino. Duppaññā duppaññehi saddhiṃ saṃsandanti samentī’’ti evamādinā bhagavatā bhāsitaṃ.

The Response: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: 'Bhikkhus, beings come together and associate according to their elements. The faithless come together and associate with the faithless; the shameless with the shameless; those without conscience with those without conscience; the unlearned with the unlearned; the lazy with the lazy; the unmindful with the unmindful; the unwise with the unwise.'

Anamataggasaṃyutta

The Connected Discourses on the Undiscoverable Beginning

Pathavīsutta

The Earth Discourse

Pucchā – anamataggasaṃyutte [Pg.194] āvuso dutiyaṃ saṃgītaṃ pathavīsuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ.

The Question: Friend, in the Connected Discourses on the Undiscoverable Beginning, where, concerning whom, and how was the second recited discourse, the Earth Discourse, spoken?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘anamataggoyaṃ bhikkhave saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Seyyathāpi bhikkhave puriso imaṃ mahāpathaviṃ kolaṭṭhimattaṃ kolaṭṭhimattaṃ mattikāguḷikaṃ karitvā nikkhipeyya ‘ayaṃ me piyā, tassa me pitu ayaṃ pitā’ti. Apariyādinnāva bhikkhave tassa purisassa pitupitaro assu. Athāyaṃ mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya. Taṃ kissahetu, anamataggoyaṃ bhikkhave saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhā saṃyojanānaṃ sandhāvataṃ saṃsarataṃ’’ evamādinā bhagavatā bhāsitaṃ.

The Response: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: 'Bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on, hindered by the hindrance of ignorance and fettered by craving. Suppose, bhikkhus, a man were to make clay pellets the size of jujube seeds from this great earth and place them down, saying, “This is my father; this is my father’s father.” The fathers and forefathers of that man would not be exhausted, yet this great earth would come to an end, be used up. For what reason? Because, bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on, hindered by the hindrance of ignorance and fettered by craving.'

Evaṃ [Pg.195] dīgharattaṃ vo bhikkhave dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ kaṭasī vaḍḍhitā.

Thus, for a long time, bhikkhus, you have experienced suffering, intense pain, and disaster; the charnel grounds have been extended.

Alameva [Pg.196] sabbasaṅkhāresu nibbindituṃ,Alaṃ virajjituṃ, alaṃ vimuccituṃ,

It is enough to be disenchanted with all conditioned things, enough to be dispassionate, enough to be liberated.

Assusutta

The Tears Discourse

Pucchā – tatthāvuso tatiyaṃ saṃgītaṃ assusuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, where, concerning whom, and how was the third discourse, the Tears Discourse, spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahuleyeva bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udaka’’nti evamādinā bhagavatā bhāsitaṃ.

Response: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: “Bhikkhus, what do you think? Which is greater: the tears that have flowed and streamed from you while roaming and wandering on through this long journey, lamenting and weeping because of union with the disagreeable and separation from the agreeable, or the water in the four great oceans?”

Sāsapasutta

The Mustard Seed Discourse

Pucchā – tatthāvuso [Pg.198] chaṭṭhaṃ saṃgītaṃ sāsapasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, where, concerning whom, on what occasion, and how was the sixth discourse, the Mustard Seed Discourse, spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ bhikkhuṃ ārabbha bhāsitaṃ. Aññataro bhante bhikkhu bhagavantaṃ etadavoca ‘‘kīvadīgho nu kho bhante kappo’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘dīgho kho bhikkhu kappo, so na sukaro saṅkhātuṃ ettakāni vassāni itivā, (peyyāla) ettakāni vassasatasahassāni itivāti evamādinā bhagavatā bhāsitaṃ.

Response: It was spoken at Sāvatthī, venerable sir, concerning a certain bhikkhu. A certain bhikkhu, venerable sir, said this to the Blessed One: “How long is an eon, venerable sir?” Concerning this matter, the Blessed One spoke thus: “Long is an eon, bhikkhu. It is not easy to calculate it by saying, ‘so many years,’ or ‘so many hundreds of thousands of years.’”

Gaṅgāsutta

The Ganges Discourse

Pucchā – tenāvuso…pe… [Pg.200] sammāsambuddhena anamataggasaṃyutte gaṅgāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Venerable friend, where, concerning whom, in what context, and how was the Ganges Discourse in the Saṃyutta on the Undiscoverable Beginning spoken by the Perfectly Self-Enlightened One?

Vissajjanā – rājagahe bhante aññataraṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Aññataro bhante brāhmaṇo bhagavantaṃ etadavoca ‘‘kīva-

Response: It was spoken at Rājagaha, venerable sir, concerning a certain brahmin. A certain brahmin, venerable sir, said this to the Blessed One: “How long,

Bahukā [Pg.201] nu kho bho gotama kappā abbhatītā atikkantā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘bahukā kho brāhmaṇa kappā abbhatītā atikkantā, te na sukarā saṅkhātuṃ ‘ettakā kappā’ iti vā ‘ettakāni kappasatāni’ iti vā ‘ettakāni kappasahassāni’ itivā ‘ettakāni kappasatasahassāni’ iti vā’’ti eva mādinā bhagavatā bhāsitaṃ.

venerable Gotama, have many eons passed and gone by?” In that context, venerable sir, the Blessed One spoke thus: “Brahmin, many eons have passed and gone by, and it is not easy to reckon them, saying, ‘So many eons,’ or ‘So many hundreds of eons,’ or ‘So many thousands of eons,’ or ‘So many hundreds of thousands of eons.’”

Puggalasutta

The Person Discourse

Pucchā – puggalasuttaṃ [Pg.203] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: But friend, where, concerning whom, and how was the Person Discourse spoken by the Blessed One?

Vissajjanā – rājagahe bhante sambahule bhikkhū ārabbha ‘‘anamataggoyaṃ bhikkhave saṃsāro, pubbākoṭi na paññāyati avijjā nīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Ekapuggalassa bhikkhave kappaṃ sandhāvato saṃsarato siyā evaṃ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi, yathā yaṃ vepullo pabbato. Sace saṃhārako assa, sambhatañca na vinassetyā’’ti evamādinā bhagavatā bhāsitaṃ.

Response: At Rājagaha, venerable sir, concerning many monks, the Blessed One spoke thus: “Monks, this saṃsāra is without discoverable beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, who are roaming and wandering on. For one person, monks, wandering and transmigrating for an aeon, there might be such a great heap of bones, pile of bones, or mass of bones, as Mount Vepulla, if there were someone to collect them, and the collection did not perish.”

Duggatasutta, sukhitasutta

The Unfortunate Discourse, The Fortunate Discourse

Pucchā – tatthāvuso [Pg.204] duggatasuttañca sukhitasuttañca bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: There, friend, where, concerning whom, and how were the Unfortunate Discourse and the Fortunate Discourse spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘anamataggoyaṃ bhikkhave saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Yaṃ bhikkhave passeyyātha duggataṃ durūpetaṃ, niṭṭhamettha gantabbaṃ ‘amhehipi evarūpaṃ paccanubhūtaṃ iminā dīghena addhunā’ti, yaṃ bhikkhave passeyyātha sukhitaṃ susajjitaṃ,

Response: At Sāvatthī, venerable sir, concerning many monks, the Blessed One spoke thus: “Monks, this saṃsāra is without discoverable beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, roaming and wandering on. Monks, whatever you see as miserable and ill-favored, you should conclude: ‘We too have experienced such things in this long course.’ Whatever you see as happy and well-adorned,

Niṭṭhamettha [Pg.205] gantabbaṃ, ‘‘amhehipi paccanubhūtaṃ iminā dīghena addhunā’’ti evamādinā bhagavatā bhāsitaṃ.

you should conclude: ‘We too have experienced such things in this long course.’”

Tiṃsamattasutta

The Thirty Bhikkhus Sutta

Pucchā – tiṃsamattasuttaṃ [Pg.206] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

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

Vissajjanā – rājagahe bhante tiṃsamatte pāveyyake bhikkhū ārabbha ‘‘anamataggoyaṃ bhikkhave saṃsāro, pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udaka’’nti evamādinā bhavagatā bhāsitaṃ.

Response: At Rājagaha, venerable sir, concerning about thirty monks from Pāvā, the Blessed One spoke thus: “Monks, this saṃsāra is without discoverable beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, roaming and wandering on. What do you think, monks, which is more: the blood shed from your heads being cut off while roaming and wandering in this long course, or the water in the four great oceans?”

Mātusutta

The Mother Discourse

Pucchā – mātusuttādīni [Pg.209] panāvuso chasuttāni bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: But friend, where, concerning whom, and how were the six suttas beginning with the Mother Discourse spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘anamataggoyaṃ bhikkhave saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Na so bhikkhave satto sulabharūpo, yo na mātābhūtapubbo iminā dīghena addhunā. Yo na pitābhūtapubbo. Yo na bhātābhūtapubbo. Yo na bhaginibhūtapubbo. Yo na puttabhūtapubbo. Yo na dhītābhūtapubbo [Pg.210] iminā dīghena addhunā’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Response: At Sāvatthī, venerable sir, concerning many monks, the Blessed One spoke thus: “Monks, this saṃsāra is without discoverable beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, roaming and wandering on. Monks, it is not easy to find a being who has not been your mother in this long course. Who has not been your father. Who has not been your brother. Who has not been your sister. Who has not been your son. Who has not been your daughter in this long course.” Thus spoke the Blessed One, venerable sir.

Kassapasaṃyutta

The Connected Discourses with Kassapa

Candūpamasutta

The Simile of the Moon Discourse

Pucchā – kassapasaṃyutte [Pg.211] panāvuso candūpamasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Now friend, where, concerning whom, and how was the Simile of the Moon Discourse in the Connected Discourses with Kassapa spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘candūpamā bhikkhave kulāni upasaṅkamatha apakasseva kāyaṃ apakassa cittaṃ niccanavakā kulesu appagabbhā. Seyyathāpi bhikkhave puriso jarudapānaṃ vā olokeyya pabbatavisamaṃ vā nadīviduggaṃ vā apakasseva kāyaṃ apakassa cittaṃ. Evameva kho bhikkhave candūpamā kulāni upasaṅkamatha apakasseva kāyaṃ apakassa cittaṃ niccanavakā kulesu appagabbhā’’ti evamādinā bhagavatā bhāsitaṃ.

Response: At Sāvatthī, venerable sir, concerning many monks, the Blessed One spoke thus: “Monks, visit families like the moon—with body restrained and mind restrained, always new among families, not presumptuous. Just as, monks, a man would look into an old well, a mountain ravine, or a difficult river crossing with body restrained and mind restrained—in the same way, monks, visit families like the moon, with body restrained and mind restrained, always new among families, not presumptuous.”

Taṃ [Pg.213] kiṃ maññatha bhikkhave, kathaṃ rūpā bhikkhu arahati kulāni upasaṅkamituṃ.

What do you think, monks, what kind of monk is worthy to visit families?

Pucchā – kathañcāvuso [Pg.214] tattha bhagavatā parisuddhāparisuddha dhammadesanaṃ dassetvā bhikkhūnaṃ ovādo dinno.

Question: And how, friend, did the Blessed One, having shown the Dhamma teaching as pure and impure there, give advice to the bhikkhus?

Vissajjanā – ‘‘taṃ kiṃ maññatha bhikkhave, kathaṃ rūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṃ rūpassa bhikkhuno parisuddhā dhammadesanā [Pg.215] hotī’’ti evamādinā parisuddhāparisuddhadhammadesanā vitthārato dassetvā ‘‘kassapena vā hi vo bhikkhave ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabba’’nti. Evaṃ kho bhante bhagavato bhikkhūnaṃ ovādo dinno.

Reply: ‘What do you think, bhikkhus, how is the Dhamma teaching of a certain kind of bhikkhu impure, and how is the Dhamma teaching of a certain kind of bhikkhu pure?’ Having explained in detail the Dhamma teaching as pure and impure, beginning in this way, he said: ‘Bhikkhus, I shall advise you as Kassapa would, or as one like Kassapa would. And when advised, you should practice accordingly.’ Thus, venerable sir, was the advice given to the bhikkhus by the Blessed One.

Yo [Pg.216] hi koci bhikkhave bhikkhu evaṃcitto paresaṃ dhammaṃ deseti ‘‘aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyuṃ–

For whatever bhikkhu, bhikkhus, teaches the Dhamma to others with such a thought: ‘Oh, that they would listen to the Dhamma from me! And having listened, may they gain confidence in the Dhamma! And being confident, may they show me a sign of their confidence—’

Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehi passiko opaneyyiko paccattaṃ veditabbo viññūhi–

The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting inspection, leading onward, to be realized by the wise for themselves—

Kassapena [Pg.217] vā hi vo bhikkhave ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabbaṃ–

Bhikkhus, I shall advise you as Kassapa would, or as one like Kassapa would. And when advised, you should practice accordingly.

Kulūpakasutta

The Discourse on the Family Visitor

Pucchā – tenāvuso [Pg.218] bhagavatā…pe… sammāsambuddhena kassapasaṃyutte catutthaṃ kulūpakasuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Now then, friend, where, concerning whom, and how was the fourth Discourse on the Family Visitor in the Connected Discourses on Kassapa spoken by the Blessed One, the Arahant, the Perfectly Enlightened One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, kathaṃ rūpo bhikkhu arahati kulūpako hotuṃ, kathaṃ rūpo bhikkhu na arahati kulūpako hotu’’nti evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus, beginning with: ‘What do you think, bhikkhus? What kind of bhikkhu is worthy of being a family visitor, and what kind of bhikkhu is not worthy of being a family visitor?’

Kassapena [Pg.222] vā hi vo bhikkhave ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabbaṃ.

Bhikkhus, I shall advise you as Kassapa would, or as one who is like Kassapa would. And when you have been advised, you should practice accordingly.

Dutiya ovādasutta

The Second Discourse on Exhortation

Pucchā – tatthevāvuso [Pg.223] bhagavatā dutiya ovādasuttaṃ kattha kena saddhiṃ kathañca bhāsitaṃ.

Question: Right there, friend, where, with whom, and how was the second Discourse on Exhortation spoken by the Blessed One?

Vissajjanā – rājagahe bhante āyasmatā mahākassapena saddhiṃ ‘‘ovada kassapa bhikkhū, karohi kassapa bhikkhūnaṃ dhammiṃ kathaṃ, ahaṃ vā kassapa bhikkhū ovadeyyaṃ tvaṃ vā, ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Rājagaha, venerable sir, with the Venerable Mahākassapa, the Blessed One spoke thus, beginning with: ‘Kassapa, exhort the bhikkhus. Kassapa, give the bhikkhus a Dhamma talk. Either I, Kassapa, should exhort the bhikkhus, or you should. Either I should give the bhikkhus a Dhamma talk, or you should.’

Yassa [Pg.224] kassaci bhante saddhā natthi kusalesu dhammesu, hirī natthi. Ottappaṃ natthi. Vīriyaṃ natthi. Paññā natthi kusalesu dhammesu.

For whomever, venerable sir, has no faith in wholesome qualities, no moral shame, no moral dread, no energy, and no wisdom in wholesome qualities.

Tatiya ovādasutta

The Third Discourse on Exhortation

Pucchā – tatthevāvuso [Pg.227] bhagavatā tatiyaovādasuttaṃ kattha kena saddhiṃ kathañca bhāsitaṃ.

Question: Right there, friend, where, with whom, and how was the third Discourse on Exhortation spoken by the Blessed One?

Vissajjanā – rājagahe bhante āyasmatāyeva mahākassapena saddhiṃ ‘‘ovada kassapa bhikkhū. Karohi kassapa bhikkhūnaṃ dhammiṃ kathaṃ, ahaṃ vā kassapa bhikkhū ovadeyyaṃ tvaṃ vā. Ahaṃ vā bhikkhūnaṃ dhammaṃ kathaṃ kareyyaṃ tvaṃ vā’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Rājagaha, venerable sir, with the Venerable Mahākassapa himself, the Blessed One spoke thus, beginning with: ‘Kassapa, exhort the bhikkhus. Kassapa, give the bhikkhus a Dhamma talk. Either I, Kassapa, should exhort the bhikkhus, or you should. Either I should give the bhikkhus a Dhamma talk, or you should.’

Dubbacā [Pg.228] kho bhante etarahi bhikkhū dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṃ–

Venerable sir, the bhikkhus nowadays are difficult to admonish, endowed with qualities that make them difficult to admonish; they are impatient and do not receive instruction respectfully—

Saddhammappatirūpakasutta

The Discourse on the Counterfeit of the True Dhamma

Pucchā – tatthevāvuso [Pg.231] bhagavatā pariyosānaṃ saddhammappatirūpakasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Right there, friend, where, concerning whom, on what subject, and how was the Discourse on the Counterfeit of the True Dhamma spoken by the Blessed One as a conclusion?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃyeva mahākassapaṃ ārabbha bhāsitaṃ. Āyasmā bhante mahākassapo bhagavantaṃ etadevoca ‘‘ko nu kho bhante hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ, bahutarā ca bhikkhū aññāya saṇṭhahiṃsu. Ko pana bhante hetu ko paccayo, yenetarahi bahutarāni ceva sakkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘evañcetaṃ kassapa hoti sattesu hāyamānesu saddhamme antaradhāyamāne bahutarāniceva sikkhāpadāni [Pg.232] honti, appatarāca bhikkhū aññāya saṇṭhahantī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, it was spoken concerning the Venerable Mahākassapa himself. The Venerable Mahākassapa, venerable sir, said just this to the Blessed One: ‘What, venerable sir, is the cause, what is the reason, why formerly 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 nowadays there are more training rules and fewer bhikkhus are established in final knowledge?’ On that subject, venerable sir, the Blessed One spoke thus, beginning with: ‘So it is, Kassapa. When beings are degenerating and the true Dhamma is disappearing, there come to be more training rules, and fewer bhikkhus are established in final knowledge.’

Lābhasakkārasaṃyutta

The Connected Discourses on Gain and Honor

Mīḷhakasutta

The Discourse on the Dung Beetle

Pucchā – tenāvuso…pe… [Pg.235] sammāsambuddhena lābhasakkāraṃyutte pañcamaṃ saṃgītaṃ mīḷhakasuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Now then, friend, where, concerning whom, and how was the fifth recited discourse, the Discourse on the Dung Beetle, in the Connected Discourses on Gain and Honor, spoken by the Blessed One, the Arahant, the Perfectly Enlightened One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘dāruṇo bhikkhave lābhasakkārasiloko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Seyyathāpi bhikkhave mīḷhakā gūthādī gūthapūrā puṇṇā gūthassa, purato cassa mahāgūthapuñjo, sā tena aññā mīḷhakā atimaññeyya ‘‘ahamhi gūthādī gūthapūrā puṇṇā gūthassa, purato ca myāyaṃ mahāgūthapuñjo’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus, beginning with: ‘Bhikkhus, gain, honor, and renown are terrible, harsh, an obstacle to the attainment of the unsurpassed security from bondage. Just as, bhikkhus, a dung beetle—eating dung, full of dung, filled with dung, with a great heap of dung before it—might, on that account, despise other dung beetles, thinking: “I am a dung eater, full of dung, filled with dung, and before me is this great heap of dung.”’

Taṃ [Pg.237] hi tassa bhikkhave moghapurisassa hoti dīgharattaṃ ahitāya dukkhāya.

For that, bhikkhus, leads to the long-lasting harm and suffering of that foolish person.

Evaṃ dāruṇo kho bhikkhave lābhasakkārasiloko.

So terrible, bhikkhus, are gain, honor, and renown.

Tasmātiha [Pg.238] bhikkhave evaṃ sikkhitabbaṃ, ‘‘uppannaṃ lābhasakkārasi lokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassabhī’’ti, evañhi kho bhikkhave sikkhitabbaṃ.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon arisen gain, honor, and renown, and arisen gain, honor, and renown will not persist, having taken possession of our minds.’ Thus, bhikkhus, should you train yourselves.

Ekaputtakasutta

The Discourse on the Only Son

Pucchā – tattho āvuso porāṇakehi dhammasaṃgāhakehi saṃgītaṃ ekaputtakasuttaṃ kattha kaṃ ārabbhaṃ kathañca bhāsitaṃ.

Question: Friend, where, concerning whom, and how was the Discourse on the Only Son, which was recited by the ancient compilers of the Dhamma, spoken?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘dāruṇo bhikkhave lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya, saddhā bhikkhave upāsikā ekaputtakaṃ piyaṃ manāpaṃ evaṃ sammāāyācamānā [Pg.239] āyāceyya tādiso tāta bhavāhi, yādiso citto ca gahapati hatthako ca āḷavako’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus, beginning with: ‘Bhikkhus, gain, honor, and renown are terrible, bitter, and harsh, an obstacle to the attainment of the unsurpassed security from bondage. Bhikkhus, a faithful female lay disciple, rightly exhorting her only son, dear and beloved, might exhort him thus: “Be, my dear, like Citta the householder and Hatthaka of Āḷavī.”’

Esā [Pg.240] bhikkhave tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ yadidaṃ citto ca gahapati hatthako ca āḷavako.

This, monks, is the balance, this the standard for my lay disciples—namely, Citta the householder and Hatthaka of Āḷavī.

Sace kho tvaṃ tāta agārasmā anagāriyaṃ pabbajasi, tādiso tāta bhavāhi, yādisā sāriputtamoggallānā.

If, dear, you go forth from the home life into homelessness, be like Sāriputta and Moggallāna.

Mā ca kho tvaṃ tāta sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātu–

And may gain, honor, and fame not overcome you, dear, while you are a trainee with an unattained mind.

Evaṃ [Pg.241] dāruṇo bhikkhave lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

So harsh, monks, is gain, honor, and fame—bitter, violent, an obstacle to the attainment of the unsurpassed security from bondage.

Ekavītusutta

Ekadhītu Sutta

Pucchā – tattheva [Pg.242] āvuso porāṇakehi dhammasaṃgāyakehi saṃgītaṃ ekadhītusuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: There, friend, where, concerning whom, and how was the Ekadhītu Sutta, recited by the ancient compilers of the Dhamma, spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhū ārabbha ‘‘dāruṇo bhikkhave lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Saddhā bhikkhave upāsikā ekaṃ dhītaraṃ piyaṃ manāpaṃ evaṃ sammā āyācamānā āyāceyya ‘tādisā ayye bhavāhi, yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. Esā bhikkhave tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning a number of monks: "Monks, gain, honor, and fame are harsh, bitter, violent, an obstacle to the attainment of the unsurpassed security from bondage. Monks, a faithful female lay follower, rightly imploring her one dear and beloved daughter, might implore thus: ‘Be, lady, like the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍaka.’ This, monks, is the balance, this the standard for my female lay disciples—namely, the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍaka." In this way, and so on, venerable sir, was it spoken by the Blessed One.

Sace [Pg.243] kho tvaṃ ayye agārasmā anagāriyaṃ pabbajasi, bhādisā ayye bhavāhi, yādisā khemā ca bhikkhunī uppalavaṇṇā ca–

If you, lady, go forth from the home life into homelessness, be like the bhikkhunīs Khemā and Uppalavaṇṇā.

Tasmātiha [Pg.244] bhikkhave evaṃ sikkhitabbaṃ.

Therefore, monks, you should train yourselves thus.

Rāhulasaṃyutta

Pucchā – rāhulasaṃyuttaṃ [Pg.245] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: But where, friend, concerning whom, on what subject, and in what way was the Rāhulasaṃyutta spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ rāhulaṃ ārabbha bhāsitaṃ. Āyasmā bhante rāhulo bhagavantaṃ etadavoca ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti, tasmiṃ bhante vatthusmiṃ ‘‘taṃ kiṃ maññasi rāhula, cakkhuniccaṃ vā aniccaṃ vāti. Aniccaṃ bhante. Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti. Dukkhaṃ bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, eso hamasmi, eso me attā’ti. No hetaṃ bhante’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, it was spoken concerning the Venerable Rāhula. Venerable sir, the Venerable Rāhula said this to the Blessed One: "Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute." On that subject, venerable sir, the Blessed One spoke thus: "What do you think, Rāhula, is the eye permanent or impermanent?" "Impermanent, venerable sir." "And what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "And what is impermanent, suffering, and subject to change, is it proper to regard it thus: ‘This is mine, this I am, this is my self’?" "No, venerable sir." In this way, and so on, venerable sir, was it spoken by the Blessed One.

Lakkhaṇasaṃyutta

Aṭṭhisutta

The Bones Sutta

Pucchā – lakkhaṇasaṃyutte [Pg.247] panāvuso porāṇakehi dhammasaṃgāhakattherehi paṭhamaṃ saṃgītaṃ aṭṭhisuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: And in the Lakkhaṇasaṃyutta, friend, regarding the Aṭṭhisutta, first recited by the ancient elder compilers of the Dhamma: where, concerning whom, on what subject, and in what way was it spoken by the Blessed One?

Vissajjanā – rājagahe bhante āyasmantañca lakkhaṇaṃ āyasmantañca mahāmoggallānaṃ ārabbha bhāsitaṃ. Āyasmā bhante lakkhaṇo bhagavatā sammukhe āyasmantaṃ mahāmoggallānaṃ etadavoca [Pg.248] ‘‘idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi, ko nu kho āvuso moggallāna hetu, ko paccayo sitassa pātukammāyā’’ti. Āyasmā ca bhante mahāmoggallāno ‘‘idhāhaṃ āvuso gijjhakūṭā pabbatā orohanto addasaṃ aṭṭhikasaṅkhalikaṃ vehāsaṃ gacchantiṃ’’ti evamādinā ārocesi. Tasmiṃ bhante vatthusmiṃ ‘‘cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharanti, yatrahi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissatī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Rājagaha, venerable sir, it was spoken concerning the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna. Venerable sir, the Venerable Lakkhaṇa, in the presence of the Blessed One, addressed the Venerable Mahāmoggallāna thus: "Here, friend Moggallāna, while descending from Vulture Peak Mountain, you displayed a smile at a certain place. What, friend Moggallāna, is the cause, what is the reason for the appearance of that smile?" And, venerable sir, the Venerable Mahāmoggallāna reported thus: "Here, friend, while descending from Vulture Peak Mountain, I saw a skeleton going through the air," and so on. On that subject, venerable sir, the Blessed One spoke thus: "Truly, monks, the disciples dwell having become vision; truly, monks, the disciples dwell having become knowledge, since a disciple will know, see, or directly witness such a thing," and so on.

Acchariyaṃ [Pg.250] vata bho, abbhutaṃ vata bho;

Evarūpopi nāma satto bhavissati.

How wonderful, indeed! How marvelous, indeed! That such a being could exist.

Piṇḍasutta

The Piṇḍa Sutta

Pucchā – tenāvuso [Pg.251] jānatā…pe… sammāsambuddhena lakkhaṇasaṃyutte tatiyaṃ saṃgītaṃ piṇḍasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: By that one who knows, friend, ... by the Perfectly Self-Enlightened One: where, concerning whom, on what subject, and how was the Piṇḍa Sutta, the third recited in the Lakkhaṇasaṃyutta, spoken?

Vissajjanā – rājagahe bhante āyasmantañca lakkhaṇaṃ āyasmantañca mahāmoggallānaṃ ārabbha bhāsitaṃ. Āyasmā bhante lakkhaṇo bhaggavato sammukhe āyasmantaṃ mahāmoggallānaṃ etadavoca ‘‘idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi[Pg.252], ko nukho āvuso moggallānahetu, ko paccayo sitassa pātukammāyā’’ti. Āyasmā ca bhante mahāmoggallāno ‘‘idhāhaṃ āvuso gijjhakūṭā pabbatā orohanto addasaṃ maṃsapiṇḍaṃ vehāsaṃ gacchantaṃ, tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. Sā sudaṃ aṭṭassaraṃ karotī’’ti evamādinā ārocesi. Tasmiṃ bhante vatthusmiṃ ‘‘cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharanti, yatrahi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissatī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Rājagaha, venerable sir, it was spoken concerning the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna. Venerable sir, the Venerable Lakkhaṇa, in the presence of the Blessed One, said this to the Venerable Mahāmoggallāna: "Here, friend Moggallāna, while descending from Vulture Peak Mountain, you smiled at a certain place. What, friend Moggallāna, is the cause, what is the reason for the appearance of that smile?" And, venerable sir, the Venerable Mahāmoggallāna reported thus: "Here, friend, while descending from Vulture Peak Mountain, I saw a lump of flesh going through the air. Vultures, crows, and hawks, repeatedly pursuing it, were tearing it apart and rending it. It was uttering a cry of distress," and so on. On that subject, venerable sir, the Blessed One spoke thus: "Truly, monks, the disciples dwell having become vision; truly, monks, the disciples dwell having become knowledge, since a disciple will know, see, or directly witness such a thing," and so on.

Asilomasutta

The Asiloma Sutta

Pucchā – tattheva [Pg.255] āvuso porāṇakehi dhammasaṃgāhakehi mahātherehi saṃgītaṃ asilomasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Right there, friend, regarding the Asiloma Sutta, recited by the ancient great elders, the compilers of the Dhamma: where, concerning whom, on what subject, and how was it spoken by the Blessed One?

Vissajjanā – rājagahe bhante āyasmantañca lakkhaṇaṃ āyasmantañca mahāmoggallānaṃ ārabbha bhāsitaṃ. Āyasmā bhante lakkhaṇo bhagavato sammukhe āyasmantaṃ mahāmoggallānaṃ [Pg.256] etadavoca ‘‘ko nu kho āvuso moggallāna hetu, ko paccayo sitassa pātukammāyā’’ti. Āyasmā ca bhante mahāmoggallānatthero ‘‘idhāhaṃ āvuso gijjhakūṭā pabbatā orohanto addasaṃ asilomaṃ vehāsaṃ gacchantaṃ’’ti evamādinā ārocesi. Tasmiṃ bhante vatthusmiṃ cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharanti. (Peyyāla) eso bhikkhave satto imasmiṃyeva rājagahe sūkariko ahosī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Rājagaha, venerable sir, it was spoken concerning the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna. Venerable sir, the Venerable Lakkhaṇa, in the presence of the Blessed One, said this to the Venerable Mahāmoggallāna: "What, friend Moggallāna, is the cause, what is the reason for the appearance of that smile?" And, venerable sir, the Elder Mahāmoggallāna announced: "Here, friend, as I was descending from Vulture Peak Mountain, I saw a sword-haired being going through the air," and so on. On that subject, venerable sir, the Blessed One spoke thus: "Truly, monks, the disciples dwell having become vision; truly, monks, the disciples dwell having become knowledge... (repetition)... This being, monks, was a swine butcher right here in Rājagaha," and so on.

Sūcilomasutta

The Sūciloma Sutta

Pucchā – tattheva [Pg.258] āvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītaṃ sūcilomasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Right there, friend, regarding the Sūciloma Sutta, recited by the ancient great elders, the compilers of the Dhamma: where, concerning whom, on what subject, and how was it spoken by the Blessed One?

Vissajjanā – tattheva bhante rājagahe āyasmantañca lakkhaṇaṃ āyasmantañca mahāmoggallānaṃ ārabbha bhāsitaṃ. Āyasmā bhante lakkhaṇo bhagavato sammukhe tatheva avoca.

Reply: Venerable sir, it was spoken right there at Rājagaha concerning the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna. And, venerable sir, the Venerable Lakkhaṇa spoke in that same way in the presence of the Blessed One.

Āyasmā [Pg.259] ca bhante mahāmoggallāno tatheva ārocesi. Tasmiṃ bhante vatthusmiṃ ‘‘cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharanti, (peyyāla) eso bhikkhave satto imasmiṃyeva rājagahe sūto ahosī’’ti evamādinā bhagavatā bhāsitā.

And, venerable sir, the Venerable Mahāmoggallāna reported just so. In that matter, venerable sir, the Blessed One spoke thus: "Truly, monks, the disciples dwell having become vision, dwell having become knowledge. (And so forth.) This being, monks, was a charioteer right here in Rājagaha," and so forth.

Pāpabhikkhusutta

The Sutta on the Evil Monk

Pucchā – tattheva [Pg.261] āvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītāni pāpabhikkhusuttādīni pañcasuttāni bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitāni.

The Question: Right there, friend, where, concerning whom, in connection with what matter, and how were the five suttas beginning with the Sutta on the Evil Monk, recited by the ancient great elders, the compilers of the Dhamma, spoken by the Blessed One?

Vissajjanā – rājagahe āyasmantañca lakkhaṇaṃ āyasmantañca mahāmoggallānaṃ ārabbha bhāsitāni. Āyasmā bhante lakkhaṇo bhagavato sammukhe pubbe vuttanayeneva ārocesi. Āyasmā ca bhante mahāmoggallāno ‘‘idhāhaṃ āvuso gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ gacchantaṃ. Addasaṃ bhikkhuniṃ vehāsaṃ gacchantiṃ. Addasaṃ sikkhamānaṃ vehāsaṃ gacchantiṃ. Addasaṃ sāmaṇeraṃ vehāsaṃ gacchantaṃ. Addasaṃ sāmaṇeriṃ vehāsaṃ gacchantiṃ. Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ[Pg.262], kāyopi āditto sampajjalito sajotibhūto, sā sudaṃ aṭṭassaraṃ karotī’’ti evamādinā ārocesi. Tasmiṃ bhante vatthusmiṃ ‘‘cakkhubhūtā vata bhikkhave sāvakā viharanti ñāṇabhūtā vata bhikkhave sāvakā viharanti. (Peyyāla). Eso bhikkhave bhikkhu kassapassasammāsambuddhassa pāvacane pāpabhikkhu ahosi. Esā bhikkhave bhikkhunī kassapassa sammāsambuddhassa pāvacane pāpabhikkhunī ahosi. Esā bhikkhave sikkhamānā kassapassa sammāsambuddhassa pāvacane pāpasikkhamānā ahosi. Eso bhikkhave sāmaṇero kassapassasammāsambuddhassa pāvacane pāpasāmaṇero ahosi. Esā bhikkhave sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosī’’ti evamādinā bhagavatā bhāsitāni.

The Reply: They were spoken at Rājagaha concerning the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna. Venerable sir, the Venerable Lakkhaṇa reported to the Blessed One in his presence in the same manner as previously stated. And, venerable sir, the Venerable Mahāmoggallāna reported thus: "Here, friend, as I was descending from Vulture Peak Mountain, I saw a monk going through the air. I saw a nun going through the air. I saw a female probationer going through the air. I saw a male novice going through the air. I saw a female novice going through the air. Her outer robe was burning, blazing, and glowing; her bowl was burning, blazing, and glowing; her belt was burning, blazing, and glowing; her body was burning, blazing, and glowing, and she was uttering a cry of distress." In that matter, venerable sir, the Blessed One spoke thus: "Truly, monks, the disciples dwell having become vision, dwell having become knowledge. (And so forth.) This monk, monks, was an evil monk in the Dispensation of Kassapa, the Perfectly Enlightened One. This nun, monks, was an evil nun in the Dispensation of Kassapa, the Perfectly Enlightened One. This female probationer, monks, was an evil female probationer in the Dispensation of Kassapa, the Perfectly Enlightened One. This male novice, monks, was an evil male novice in the Dispensation of Kassapa, the Perfectly Enlightened One. This female novice, monks, was an evil female novice in the Dispensation of Kassapa, the Perfectly Enlightened One," and so forth.

Opammasaṃyutta

The Connected Discourses with Similes

Nakhasikhasutta

The Sutta on the Fingernail Tip

Pucchā – opammasaṃyutte [Pg.264] āvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītaṃ nakhasikhasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses with Similes, where, concerning whom, and how was the Sutta on the Fingernail Tip, recited by the ancient great elders, the compilers of the Dhamma, spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yo cāyaṃ mayā paritto [Pg.265] nakhasikhāyaṃ paṃsu āropito, yā cāyaṃ mahāpathavī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: "What do you think, bhikkhus? Which is more: this little bit of dust I have taken up on my fingernail tip, or this great earth?" and so forth.

Taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ.

What do you think, bhikkhus, which is more?

Tasmātiha [Pg.266] bhikkhave evaṃ sikkhitabbaṃ.

Therefore, bhikkhus, you should train thus.

Āṇisutta

The Sutta on the Peg

Pucchā – tattheva āvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītaṃ āṇisuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, in that same place, where, concerning whom, and how was the Sutta on the Peg, recited by the ancient great elders, the compilers of the Dhamma, spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhū ārabbha ‘‘bhūtapubbaṃ bhikkhave dasārahānaṃ ānako nāma mudiṅgo ahosi, tassa dasārahā ānake ghaṭite aññaṃ āṇiṃ odahiṃsu, ahu kho so bhikkhave samayo yaṃ ānakassa mudiṅgassa porāṇaṃ pokkharaphalakaṃ antaradhāyi[Pg.267], āṇisaṅghāṭova avasissī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: "Bhikkhus, once in the past the Dasārahās had a kettle drum called Ānaka. When the Ānaka drum split, the Dasārahās inserted another peg. There came a time, bhikkhus, when the original drumhead of the Ānaka drum disappeared, and only a framework of pegs remained," and so forth.

Bhikkhusaṃyutta

The Connected Discourses with Bhikkhus

Navasutta

The Sutta on the New Bhikkhu

Pucchā – bhikkhusaṃyutte [Pg.269] āvuso bhagavatā navasuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses with Bhikkhus, where, concerning whom, and how was the Sutta on the New Bhikkhu spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ navaṃ bhikkhuṃ ārabbha bhāsitaṃ. Aññataro bhante navo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā apposukko tuṇhībhūto saṅkasāyabhi, na bhikkhūnaṃ veyyāvaccaṃ karoti cīvarakārasamaye tasmiṃ bhante vatthusmiṃ ‘‘mā kho tumhe bhikkhave etassa bhikkhuno ujjhāyitthā eso kho bhikkhave bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhamma sukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, it was spoken concerning a certain new bhikkhu. A certain new bhikkhu, venerable sir, having returned from the alms-round after the meal, entered the monastery and remained aloof, silent, and withdrawn. He did not perform his duties for the bhikkhus at the time of robe-making. On that occasion, venerable sir, the Blessed One spoke thus: "Bhikkhus, do not find fault with this bhikkhu. This bhikkhu, bhikkhus, is an obtainer at will, without trouble, without difficulty, of the four jhānas that are of the higher mind, pleasant dwellings in this very life," and so forth.

Ahampi [Pg.270] kho bhante sakaṃ kiccaṃ karomi,

I too, venerable sir, am doing my own task.

Eso [Pg.271] kho bhikkhave bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī –

This bhikkhu, bhikkhus, is an obtainer at will, without trouble, without difficulty, of the four jhānas that are of the higher mind, pleasant dwellings in this very life.

Nayidaṃ sithilamārabbha, nayidaṃ appena thāmasā;

Nibbānaṃ adhigantabbaṃ, sabbadukkhappamocanaṃ;

Ayañca daharo bhikkhu, ayamuttamapuriso;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhiniṃ–

Not by undertaking it slackly, not with feeble strength, is Nibbāna to be attained, the release from all suffering. And this young bhikkhu, this supreme person, bears his final body, having conquered Māra and his retinue.

Khandhavaggasaṃyuttapāḷi

The Connected Discourses on the Aggregates

Saṃgāyanassa pucchā vissajjanā

Questions and Answers on the Recitation

Nakulapitusutta

The Sutta to Nakulapitā

Pucchā – tenāvuso [Pg.1] bhagavatā jānatā…pe… sammāsambuddhena khandhavaggasaṃyutte paṭhamaṃ nakulapitusuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, by that Blessed One who knows... (and so forth)... the Perfectly Enlightened One, in the Connected Discourses on the Aggregates, where, concerning whom, in regard to what matter, and how was the first Sutta to Nakulapitā spoken?

Vissajjanā – bhaggesu bhante susumāragire bhesakaḷāvane migadāye nakulapitaraṃ gahapatiṃ ārabbha bhāsitaṃ. Nakulapitā bhante gahapati bhagavantaṃ ‘‘ahamasmi bhante jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko, aniccadassāvī kho panāhaṃ bhante bhagavato manobhāvanīyānañca bhikkhūnaṃ, ovadatu maṃ bhante bhagavā, anusāsatu maṃ bhante bhagavā, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘evametaṃ gahapati, evametaṃ gahapati, āturo hāyaṃ gahapati kāyo aṇḍabhūto pariyonaddho, yo hi gahapati imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā. Tasmātiha te gahapati evaṃ sikkhitabbaṃ ‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti. Evañhi te gahapati sikkhitabba’’nti. Evaṃ kho bhante bhagavatā bhāsitaṃ.

Reply: Venerable sir, among the Bhaggas at Susumāragiri, in the Bhesakaḷā Grove, the deer park, it was spoken concerning the householder Nakulapitā. Venerable sir, the householder Nakulapitā approached the Blessed One and said: "Venerable sir, I am aged, old, elderly, advanced in years, and have reached the final stage of life. My body is afflicted and I am constantly ill. And I, venerable sir, do not get to see the Blessed One and the mentally inspiring bhikkhus often. May the Blessed One advise me, may the Blessed One instruct me, in what will be for my long-term welfare and happiness." In regard to that matter, venerable sir, the Blessed One said: "So it is, householder, so it is. This body, householder, is afflicted, frail as an egg, and enveloped. Whoever, householder, while carrying this body about, would claim even a moment’s health—what is that if not foolishness? Therefore, householder, you should train thus: ‘Though my body is afflicted, my mind shall be unafflicted.’ This is how you should train yourself, householder." Thus, venerable sir, it was spoken by the Blessed One.

Tasmātiha [Pg.3] te gahapati evaṃ sikkhitabbaṃ.

Therefore, householder, you should train thus.

Pucchā – tañcāvuso [Pg.4] bhagavatā saṃkhittena bhāsitaṃ vitthārena kena kathañca vibhattaṃ.

Question: Friend, that which was spoken in brief by the Blessed One—by whom and how was it analyzed in detail?

Vissajjanā – taṃ kho bhante bhagavatā saṃkhittena desitaṃ ‘‘kathañca gahapati āturakāyo ceva hoti āturacitto ca. Idha gahapati assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ, ‘‘ahaṃ rūpaṃ mama rūpa’’nti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘‘ahaṃ rūpaṃ mama rūpa’’nti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti evamādinā bhante āyasmatā sāriputtena dhammasenāpatinā vitthārena vibhattaṃ.

Reply: "Indeed, venerable sir, the Blessed One has taught it briefly: 'And how, householder, is one both sick in body and sick in mind? Here, householder, an uninstructed worldling, who has not seen the noble ones, is unskilled and undisciplined in the noble Dhamma, who has not seen the good people, is unskilled and undisciplined in the Dhamma of the good people, regards form as self, or self as possessing form, or form in self, or self in form. He stands obsessed with the notion: "I am form, form is mine." When that form of his changes and alters, with the change and alteration of form, sorrow, lamentation, pain, distress, and despair arise.' Thus, venerable sir, beginning in this way, it was explained in detail by the venerable Sāriputta, the general of the Dhamma."

Aniccasutta

The Discourse on Impermanence

Pucchā – tattheva [Pg.9] āvuso dutiyavagge porāṇakehi dhammasaṃgāhaka mahātherehi paṭhamaṃ saṃgītaṃ aniccasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: "Friend, in that very second chapter, where, concerning whom, and how was the Discourse on Impermanence spoken by the Blessed One, which was first recited by the ancient elder compilers of the Dhamma?"

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘rūpaṃ bhikkhaveaniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Evaṃ passaṃ bhikkhave sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ ‘vimutta’miti ñāṇaṃ hotī’’ti. Evaṃ kho bhante bhagavatā bhāsitaṃ.

Reply: "At Sāvatthī, venerable sir, concerning a number of bhikkhus: 'Form, bhikkhus, is impermanent; feeling is impermanent; perception is impermanent; volitional formations are impermanent; consciousness is impermanent. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, and disenchanted with consciousness. Becoming disenchanted, he becomes dispassionate; through dispassion, he is liberated. When liberated, the knowledge arises: ‘I am liberated.’' Thus, venerable sir, was it spoken by the Blessed One."

Dukkhaanattasutta

The Discourses on Suffering and Not-self

Pucchā – dukkhaanattasuttāni [Pg.10] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitāni.

Question: "But where, friend, concerning whom, and how were the Discourses on Suffering and Not-self spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhū ārabbha ‘‘rūpaṃ bhikkhave dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ. Rūpaṃ bhikkhave anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Evaṃ passaṃ bhikkhave sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ ‘vimutta’miti ñāṇaṃ hoti, khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātī’’ti evaṃ kho bhante bhagavatā bhāsitāni.

Reply: "At Sāvatthī, venerable sir, concerning a number of bhikkhus: 'Form, bhikkhus, is suffering; feeling is suffering; perception is suffering; volitional formations are suffering; consciousness is suffering. Form, bhikkhus, is not-self; feeling is not-self; perception is not-self; volitional formations are not-self; consciousness is not-self. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, and disenchanted with consciousness. Becoming disenchanted, he becomes dispassionate; through dispassion, he is liberated. When liberated, the knowledge arises: ‘I am liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’' Thus, venerable sir, were they spoken by the Blessed One."

Bhārasutta

The Discourse on the Burden

Pucchā – bhārasuttaṃ [Pg.11] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: "Now where, friend, concerning whom, and how was the Discourse on the Burden spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhū ārabbha ‘‘bhārañca vo bhikkhave desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca, taṃ suṇātha. Katamo ca bhikkhavebhāro, ‘pañcupādānakkhandhā’ tissa vacanīyaṃ. Katame pañca, rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho. Ayaṃ vuccati bhikkhave bhāro’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: "At Sāvatthī, venerable sir, concerning a number of bhikkhus: 'Bhikkhus, I will teach you the burden, the burden-bearer, the taking up of the burden, and the laying down of the burden. Listen to that. And what, bhikkhus, is the burden? ‘The five aggregates subject to clinging’—this should be said. Which five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. This, bhikkhus, is called the burden.' Beginning thus, it was spoken by the Blessed One."

Bhārā [Pg.13] have pañcakkhandhā, bhārahāro ca puggalo;

Bhārādānaṃ dukhaṃ loke, bhāranikkhepanaṃ sukhaṃ;

Nikkhipitvā garuṃ bhāraṃ, aññaṃ bhāraṃ anādiya;

Samūlaṃ taṇhamabbuyha, nicchāto parinibbuto.

"The five aggregates are indeed a burden, and the person is the burden-bearer; Taking up the burden is suffering in the world, laying down the burden is happiness. Having laid down the heavy burden, and not taking up another, having uprooted craving with its root, one is without hunger, fully extinguished."

Natumhākasutta

The Discourse on What Is Not Yours

Pucchā – na tumhākasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: "Now where, friend, concerning whom, and how was the Discourse on What Is Not Yours spoken by the Blessed One?"

Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhu ārabbha ‘‘yaṃ bhikkhave natumhākaṃ taṃ pajahatha, taṃ vo pahīnaṃ hitāya sukhāyabhavissatī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: "At Sāvatthī, venerable sir, concerning a number of bhikkhus: 'Bhikkhus, abandon what is not yours. That, being abandoned by you, will be for your welfare and happiness.' Beginning thus, it was spoken by the Blessed One."

Anattalakkhaṇasutta

The Discourse on the Characteristic of Not-self

Pucchā – anattalakkhaṇasuttaṃ [Pg.15] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: "Now where, friend, concerning whom, and how was the Discourse on the Characteristic of Not-self spoken by the Blessed One?"

Vissajjanā – bārāṇasiyaṃ bhante isipatane migadāye pañcavaggiye bhikkhū ārabbha ‘‘rūpaṃ bhikkhave anattā, rūpañca hidaṃ bhikkhave attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: "At Bārāṇasī, venerable sir, in the Deer Park at Isipatana, concerning the group of five bhikkhus: 'Form, bhikkhus, is not-self. For if, bhikkhus, this form were self, this form would not lead to affliction, and one could have it of form: "Let my form be thus; let my form not be thus."' Beginning thus, it was spoken by the Blessed One."

Yamakasutta

The Discourse to Yamaka

Pucchā – theravagge panāvuso tatiyaṃ saṃgītaṃ yamakasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: "But in the Chapter of the Elders, friend, the third to be recited, the Discourse to Yamaka—where, concerning whom, on what subject, by whom, and how was it spoken?"

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ yamakattheraṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Āyasmato bhante yamakattherassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃmaraṇā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘taṃ kiṃ maññasi āvuso yamaka, rūpaṃ niccaṃ vā aniccaṃ vā’’ti evamādinā bhante āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

Reply: "At Sāvatthī, venerable sir, concerning the Venerable Yamaka, it was spoken by the Venerable Sāriputta, the General of the Dhamma. Venerable sir, a pernicious view of this sort had arisen in the Venerable Yamaka: 'As I understand the Dhamma taught by the Blessed One, a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body; he does not exist after death.' On that subject, venerable sir, the Venerable Sāriputta, the General of the Dhamma, spoke, beginning thus: 'What do you think, friend Yamaka, is form permanent or impermanent?'"

Pucchā – kathañcāvuso [Pg.18] tattha āyasmā sāriputtatthero dhammasenāpati āyasmato yamakattherassa paṭividdhasaccassa diṭṭhisampannassa anuyogavattajhāpanavasena paṭipucchitvā uttari dhammadesanaṃ vitthārena desesi.

Question: "And how, friend, did the Venerable Sāriputta, the General of the Dhamma, having repeatedly questioned the Venerable Yamaka—who had penetrated the truth and was accomplished in view—by way of inquiry and examination, then expound in detail a further teaching of the Dhamma?"

Vissajjanā – taṃ kiṃ maññasi āvuso yamaka, rūpaṃ ‘tathāgato’ti samanupassasīti. ‘No hetaṃ āvuso’. Vedanaṃ. Saññaṃ. Saṅkhāre. Viññāṇaṃ ‘tathāgato’ti samanupassasīti. ‘No hetaṃ āvuso’ti evamādinā bhante āyasmā sāriputtatthero dhammasenāpati āyasmato yamakattherassa anuyogavattajhāpanavasena paṭipucchitvā paṭipucchitvā uttari dhammadesanaṃ pavattesi.

Reply: "'What do you think, friend Yamaka, do you regard form as the Tathāgata?' 'No, friend.' 'Feeling… Perception… Volitional formations… Do you regard consciousness as the Tathāgata?' 'No, friend.' Beginning in this way, venerable sir, the Venerable Sāriputta, the General of the Dhamma, having repeatedly questioned the Venerable Yamaka by way of inquiry and examination, set forth a further teaching of the Dhamma."

Taṃ [Pg.20] kiṃ maññasi āvuso yamaka, rūpaṃ, vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ ‘tathāgato’ti samanupassasi–

"What do you think, friend Yamaka, do you regard form, feeling, perception, volitional formations, or consciousness as the Tathāgata?"

Vakkalisutta

The Discourse to Vakkali

Pucchā – tenāvuso [Pg.22] bhagavatā…pe… sammāsambuddhena khandhavaggasaṃyutte theravagge pañcamaṃ vakkalisuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: "Friend, by that Blessed One… the Perfectly Enlightened One, in the Chapter of the Elders in the Connected Discourses on the Aggregates, where, concerning whom, on what subject, and how was the fifth discourse, the Discourse to Vakkali, spoken?"

Vissajjanā – rājagahe bhante āyasmantaṃ vakkaliṃ theraṃ ārabbha bhāsitaṃ. Āyasmā bhante vakkalithero ābādhiko dukkhito bāḷhagilāno bhagavantaṃ etadavoca ‘‘cirapaṭikāhaṃ bhante bhagavantaṃ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṃ tāvatikā balamattā, yāvatāhaṃ bhagavantaṃ dassanāya upasaṅkameyya’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘alaṃ vakkali, kiṃ te iminā pūtikāyena diṭṭhena, yo kho vakkali dhammaṃ passati, so maṃ passati, yo maṃ passati, so dhammaṃ passati. Dhammañhi vakkali passanto maṃ passati, maṃ passanto dhammaṃ passati. Taṃ kiṃ maññasi vakkali[Pg.23], rūpaṃ niccaṃ vā aniccaṃ vā’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Answer – Venerable sir, it was spoken in Rājagaha concerning the Venerable Elder Vakkali. Venerable sir, the Venerable Elder Vakkali was afflicted, suffering, gravely ill, and he said this to the Blessed One: “For a long time, venerable sir, I have desired to approach the Blessed One for an audience, but there is not enough strength in my body to approach the Blessed One." On that occasion, venerable sir, the Blessed One said: “Enough, Vakkali! What is the use of seeing this putrid body? Whoever, Vakkali, sees the Dhamma sees me; whoever sees me sees the Dhamma. For, Vakkali, seeing the Dhamma, one sees me; seeing me, one sees the Dhamma. What do you think, Vakkali—is form permanent or impermanent?” Thus, venerable sir, the Blessed One spoke, beginning with these words.

‘‘Ahaṃ [Pg.26] vakkali, kiṃ te iminā pūtikāyena diṭṭhena’’ –

“Enough, Vakkali, what use to you is the sight of this putrid body?”

‘‘Taṃ kiṃ maññasi vakkali, rūpaṃ niccaṃ vā aniccaṃ vā’’ –

“What do you think, Vakkali, is form permanent or impermanent?”

Aniccaṃ bhante.

“Impermanent, venerable sir.”

‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’–

“And what is impermanent, is that suffering or happiness?”

Dukkhaṃ bhante.

“Suffering, venerable sir.”

Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘‘etaṃ mama, esohamasmi, eso me attā’’–

“And what is impermanent, suffering, and subject to change, is it fitting to regard it thus: ‘This is mine, this I am, this is my self’?”

Pucchā – kathañcāvuso [Pg.27] punapi bhagavā bhikkhū pesetvā āyasmato vakkalittherassa paggahavacanaṃ ārocāpesi. Sopi kathaṃ attano pavattiṃ bhagavato paccārocāpesi. Kathañcassa abhisamparāyo ahosi.

Question: “And how, friend, did the Blessed One then send monks to convey words of encouragement to the Venerable Elder Vakkali? And how did he, in turn, report his own condition to the Blessed One? And what was his destiny after death?”

Vissajjanā – suṇāvuso tvaṃ vakkali bhagavato vacanaṃ dvinnañca devatānaṃ, imaṃ āvuso rattiṃ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena

Answer—Listen, friend Vakkali, to the word of the Blessed One and of the two deities. This night, friend, when the night was far advanced, two deities of surpassing radiance, illuminating the entire Vulture Peak, approached the Blessed One.

Bhagavā [Pg.28] tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho āvuso ekā devatā bhagavantaṃ etadavoca ‘vakkali bhante bhikkhu vimokkhāya cetetī’ti. Aparā devatā bhagavantaṃ etadavoca ‘so hi nūna bhante suvimutto vimuccissatī’ti. Bhagavā ca taṃ āvuso vakkali evamāha ‘mā bhāyi vakkali, mā bhāyi vakkali, apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’ti. Evaṃ kho bhante bhagavā punapi bhikkhū pesetvā āyasmato vakkalittherassa paggahavacanaṃ ārocāpesi. Sopi bhante āyasmā tenahāvuso mama vacanena bhagavato pāde sirasā vandatha ‘‘vakkali bhante bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’’ti, evañca vadetha ‘‘rūpaṃ aniccaṃ, tāhaṃ bhante na kaṅkhāmi, yadaniccaṃ taṃ dukkhanti navicikicchāmi, yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃvāti na vicikicchāmī’’ti evamādinā bhagavato attano pavattiṃ paccārocāpesi. So hi bhante āyasmā acirapakkantesu tesu bhikkhūsu satthaṃ āharitvā vedanaṃ vikkhambhetvā mūlakammaṭṭhānaṃ ādāya sampajāno arahattaṃ sacchikatvā kālamakāsi. Evaṃ kho bhante tassa āyasmato abhisamparāyo ahosi.

They approached the Blessed One, and having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, friend, one deity said to the Blessed One, “Venerable sir, the monk Vakkali is intent on liberation.” Another deity said to the Blessed One, “Surely, venerable sir, being well-liberated, he will be liberated.” And the Blessed One, friend, said this to you, Vakkali, “Do not fear, Vakkali, do not fear. Your death will not be a bad one, your passing away will not be a bad one.” Thus, venerable sir, the Blessed One again sent monks to convey words of encouragement to the Venerable Elder Vakkali. And that venerable one, venerable sir, said to them, “Friends, with my words, pay homage at the feet of the Blessed One with your head, saying, ‘Venerable sir, the monk Vakkali is sick, suffering, gravely ill. He pays homage at the feet of the Blessed One with his head.’ And say this: ‘Form is impermanent—of this, venerable sir, I have no doubt. That which is impermanent is suffering—I have no perplexity about this. Of that which is impermanent, suffering, and subject to change, I have no desire, lust, or affection for it—I have no perplexity about this.’” In this way, he reported his own condition to the Blessed One. Indeed, venerable sir, shortly after those monks had left, that venerable one took a knife, suppressed the pain, took up the root meditation subject, and being fully aware, realized arahantship and passed away. Thus, venerable sir, was his destiny after death.

Assajisutta

The Sutta on Assaji

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

Question: “But where, friend, was the Sutta on Assaji spoken by the Blessed One? Concerning whom, on what occasion, and how was it spoken?”

Vissajjanā – rājagahe bhante āyasmantaṃ assajiṃ ārabbha bhāsitaṃ. Āyasmā bhante assaji ābādhiko dukkhito bāḷhagilāno bhagavantaṃ etadavoca ‘‘pubbe khvāhaṃ bhante gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṃ samādhiṃ nappaṭilabhāmi. Tassa mayhaṃ bhante taṃ samādhiṃ appaṭilabhato evaṃ hoti no cassāhaṃ parihāyāmī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘ye te assaji samaṇabrāhmaṇā samādhisārakā samādhisāmaññā, tesaṃ taṃ samādhiṃ appaṭilabhataṃ evaṃ hoti ‘no cassu mayaṃ parihāyāmā’ti. Taṃ kiṃ maññasi assaji, rūpaṃ niccaṃ vā aniccaṃ vā’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Answer: “At Rājagaha, venerable sir, spoken concerning the Venerable Assaji. The Venerable Assaji, venerable sir, being afflicted, suffering, gravely ill, said this to the Blessed One: ‘Formerly, venerable sir, when ill, I would dwell having repeatedly tranquillized the bodily formations, but I do not attain concentration. To me, venerable sir, not attaining that concentration, it occurs thus: “Surely I am not declining.”’ On that occasion, venerable sir, the Blessed One said: ‘Those ascetics and brahmins, Assaji, who have concentration as their essence and as their practice, to them, not attaining that concentration, it occurs thus: “Surely we are not declining.” What do you think, Assaji, is form permanent or impermanent?’ Thus, venerable sir, the Blessed One spoke, beginning with these words.

Khemakasutta

The Sutta on Khemaka

Pucchā – khemakasuttaṃ [Pg.36] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: “But, friend, where, concerning whom, and on what occasion was the Sutta on Khemaka spoken? By whom and how was it spoken?”

Vissajjanā – kosambiyaṃ bhante sambahule there bhikkhū ārabbha āyasmatā khemakattherena bhāsitaṃ. Sambahulā bhante therā bhikkhū āyasmantaṃ dāsakaṃ pesetvā catukkhattuṃ āyasmantaṃ khemakaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ gelaññakāraṇañca dhammañca pucchiṃsu[Pg.37], tasmiṃ bhante vatthusmiṃ ‘‘pañcime āvuso upādānakkhandhā vuttā bhagavatā. Seyyathidaṃ, rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho, imesu khvāhaṃ āvuso pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’’ti evamādinā bhante āyasmatā khemakattherena bhāsitaṃ.

Answer – At Kosambi, venerable sir, this was spoken by the Venerable Elder Khemaka concerning a number of elder monks. Venerable sir, a number of elder monks sent the Venerable Dāsaka four times to the Venerable Khemaka, who was afflicted, suffering, and gravely ill, to ask about the cause of his illness and about the Dhamma. On that occasion, venerable sir, the Venerable Elder Khemaka spoke, beginning with these words: “Friends, these five aggregates subject to clinging have been spoken of by the Blessed One. That is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. In these five aggregates subject to clinging, friends, I do not perceive anything that is self or belonging to a self.”

Pucchā – kathañcāvuso [Pg.40] tattha āyasmā khemako uttari dhammadesanaṃ pavaḍḍhetvā vitthārena therānaṃ bhikkhūnaṃ desesi. Kīdiso ca nesaṃ dhammadesakadhammappaṭiggāhakānaṃ dhammadesanāya ānisaṃso adhigato.

Question: “But how, friend, did the Venerable Khemaka further expand upon the Dhamma teaching there and explain it in detail to those elder monks? And what kind of benefit was attained from that Dhamma teaching by the teacher of the Dhamma and the recipients of the Dhamma?”

Vissajjanā – catutthe bhante vāre āyasmā khemako ‘‘alaṃ āvuso dāsaka kiṃ imāya sandhāvanikāya, āharāvuso daṇḍaṃ, ahameva therānaṃ santikaṃ gamissāmī’’ti daṇḍamolubbha āyasmā khemako yena therā bhikkhū tenupasaṅkami, upasaṅkamitvā therehi bhikkhūhi pucchito ‘‘nakhvāhaṃ āvuso rūpaṃ asmīti vadāmi, napi aññatra rūpā asmīti vadāmi. Na khvāhaṃ āvuso vedanaṃ asmīti vadāmi, napi aññatra vedanā asmīti vadāmī’’ti evamādinā bhante āyasmā khemako uttaripi dhammadesanaṃ pavaḍḍhetvā vitthārena desesi. Imasmiñca pana bhante veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu āyasmatoca khemakassa. Evaṃ kho bhante tesaṃ therānaṃ dhammadesakadhammappaṭiggāhakānaṃ dhammābhisamayo ahosi.

Answer – On the fourth occasion, venerable sir, the Venerable Khemaka said: “Enough, friend Dāsaka, what is the use of this running back and forth? Bring me a staff, friend, I myself will go to the elders.” Leaning on a staff, the Venerable Khemaka approached the elder monks. Having approached, he was questioned by the elder monks. He said: “I do not say, friends, ‘I am form,’ nor do I say, ‘I am other than form.’ I do not say, friends, ‘I am feeling,’ nor do I say, ‘I am other than feeling.’” In this way, venerable sir, the Venerable Khemaka further expanded upon the Dhamma teaching and explained it in detail. And while this exposition was being spoken, venerable sir, the minds of about sixty elder monks were liberated from the taints through non-clinging, as was that of the Venerable Khemaka. Thus, venerable sir, was the comprehension of the Dhamma for those elders, the teacher of the Dhamma and the recipients of the Dhamma.

Channasutta

The Sutta on Channa

Pucchā – channasuttaṃ [Pg.44] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: “Now, friend, the Sutta on Channa—where was it spoken, concerning whom, on what occasion, by whom, and how was it spoken?”

Vissajjanā – kosambiyaṃ bhante āyasmantaṃ channattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante channatthero āyasmantaṃ ānandaṃ etadavoca ‘‘ovadatu maṃ āyasmā ānando, anusāsatu maṃ āyasmā ānando, karotu me āyasmā ānando dhammiṃ kathaṃ, yathāhaṃ dhammaṃ passeyya’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘sammukhā me taṃ āvuso channa bhagavato sutaṃ, sammukhā paṭiggahitaṃ kaccānagottaṃ bhikkhuṃ ovadantassa, dvayanissito khvāyaṃ kaccāna loko yebhuyyena atthitañceva natthitañca, lokasamudayaṃ kho kaccāna yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī’’ti evamādinā bhante āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ.

Response – Venerable sir, this was spoken at Kosambi concerning the Venerable Elder Channa. Venerable sir, the Venerable Elder Channa said this to the Venerable Ānanda: "Let the Venerable Ānanda advise me, let the Venerable Ānanda instruct me, let the Venerable Ānanda give me a Dhamma talk so that I may see the Dhamma." Regarding that matter, venerable sir, the Venerable Elder Ānanda, the treasurer of the Dhamma, spoke, beginning thus: "Friend Channa, I have heard this face to face from the Blessed One, I have received it face to face, when he was advising the bhikkhu Kaccānagotta: 'Kaccāna, this world for the most part relies on a duality—on existence and non-existence. But, Kaccāna, for one who sees with right wisdom the arising of the world as it really is, the notion of non-existence in the world does not occur.'" Thus was it spoken by the Venerable Elder Ānanda, the treasurer of the Dhamma.

Ovadatu [Pg.46] maṃ āyasmā ānando, anusāsatu maṃ āyasmā ānando.

Let the Venerable Ānanda advise me, let the Venerable Ānanda instruct me.

Pupphasutta

The Puppha Sutta

Pucchā – tenāvuso…pe… [Pg.47] sammāsambuddhena khandhavaggasaṃyutte pupphavagge pupphasuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question – Friend, where, concerning whom, and how was the Puppha Sutta in the Puppha Vagga of the Khandhavagga Saṃyutta spoken by the Perfectly Self-Enlightened One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘nāhaṃ bhikkhave lokena vivadāmi, lokova mayā vivadati, na bhikkhave dhammavādī [Pg.48] kenaci lokasmiṃ vivadati, yaṃ bhikkhave natthi sammataṃ loke paṇḍitānaṃ, ahampitaṃ ‘‘natthī’’ti vadāmi, yaṃ bhikkhave atthisammataṃ loke paṇḍitānaṃ, ahampitaṃ ‘‘atthī’’ti vadāmī’’ti evamādinā bhagavatā bhāsitaṃ.

Response – At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke, beginning thus: "Bhikkhus, I do not dispute with the world; rather, the world disputes with me. Bhikkhus, a speaker of the Dhamma does not dispute with anyone in the world. What, bhikkhus, is not acknowledged by the wise in the world, I too say, 'It is not.' What, bhikkhus, is acknowledged by the wise in the world, I too say, 'It is.'" Thus was it spoken by the Blessed One.

Nāhaṃ bhikkhave lokena vivadāmi.

Bhikkhus, I do not dispute with the world.

Na bhikkhave dhammavādī kenaci lokasmiṃ vivadati.

Bhikkhus, a speaker of the Dhamma does not dispute with anyone in the world.

Pheṇapiṇḍūpamasutta

The Sutta with the Simile of the Lump of Foam

Pucchā – tattheva [Pg.51] āvuso pheṇapiṇḍūpamasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question – Friend, in that same place, where, concerning whom, and how was the Pheṇapiṇḍūpama Sutta spoken by the Blessed One?

Vissajjanā – ayujjhāyaṃ bhante gaṅgāya nadiyā tīre sambahule bhikkhū ārabbha ‘‘seyyathāpi bhikkhave ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya, tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya, tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya, kiṃ siyā bhikkhave pheṇapiṇḍe sāro. Evameva kho bhikkhave yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃvā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati, tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati, kiñhi siyā bhikkhave rūpe sāro’’ti evamādinā bhagavatā bhāsitaṃ.

Response – At Ayojjhā, venerable sir, on the bank of the river Ganges, concerning a number of bhikkhus, the Blessed One spoke, beginning thus: "Just as, bhikkhus, this river Ganges might carry along a great lump of foam, and a man with good eyesight would see it, observe it, and wisely investigate it. To him, seeing it, observing it, and wisely investigating it, it would appear to be empty, hollow, and without substance. For what substance, bhikkhus, could there be in a lump of foam? In the same way, bhikkhus, whatever form there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—a bhikkhu sees it, observes it, and wisely investigates it. To him, seeing it, observing it, and wisely investigating it, it appears to be empty, hollow, and without substance. For what substance, bhikkhus, could there be in form?" Thus was it spoken by the Blessed One.

Pheṇapiṇḍūpamaṃ [Pg.54] rūpaṃ, vedanā pubbuḷupamā;

Marīcikūpamā saññā, saṅkhārā kadalūpamā;

Māyūpamañca viññāṇaṃ, desitādiccabandhunā;

Form is like a lump of foam, feeling like a bubble; Perception is like a mirage, formations like a plantain trunk; And consciousness is like an illusion, as taught by the Kinsman of the Sun.

Yathā yathā nijjhāyati, yoniso upaparikkhati;

Rittakaṃ tucchakaṃ hoti, yo naṃ passati yoniso.

However one reflects upon it, and wisely investigates it, It becomes empty and hollow for one who sees it wisely.

Imañca [Pg.55] kāyaṃ ārabbha, bhūripaññena desitaṃ;

Pahānaṃ tiṇṇaṃ dhammānaṃ, rūpaṃ passatha chaḍḍitaṃ.

Concerning this body, it was taught by the one of vast wisdom: With the abandoning of three things, you see this form as cast away.

Āyu usmāca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

Apaviddho tadā seti, parabhattaṃ acetanaṃ.

When life, heat, and consciousness abandon this body, Then it lies cast away, senseless, food for others.

Etādisāyaṃ santāno, māyāyaṃ bālalāpinī;

Vadhako esa akkhāto, sāro ettha na vijjati.

Such is this continuity, an illusion that deludes fools; It is called a murderer, no essence is found herein.

Evaṃ khandhe avekkheyya, bhikkhu āraddhavīriyo;

Divā vā yadi vā rattiṃ, sampajāno paṭissato.

Thus should a bhikkhu of aroused energy contemplate the aggregates, By day and by night, mindful and clearly comprehending.

Jaheyya sabbasaṃyogaṃ, kareyya saraṇattano;

Careyyādittasīsova, patthayaṃ accutaṃ padaṃ.

One should abandon all fetters and make a refuge for oneself; One should fare as if one's head were on fire, aspiring to the deathless state.

Dutiyadhammakatikasutta

The Second Sutta on the Dhamma Speaker

Pucchā – tattheva āvuso dhammakathikavagge dutiyadhammakathikasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, in that same place, in the Dhamma Speaker Chapter, the Second Sutta on the Dhamma Speaker—where, concerning whom, regarding what matter, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ bhikkhuṃ ārabbha bhāsitaṃ. Aññatamo bhante bhikkhu bhagavantaṃ etadavoca ‘‘dhammakathiko dhammakathikoti bhante vuccati, kittāvatā nu kho bhante dhammakathiko hoti, kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘rūpassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāyā’’ti evamādinā bhagavatā bhāsitaṃ.

Response – At Sāvatthī, venerable sir, it was spoken concerning a certain bhikkhu. A certain bhikkhu, venerable sir, said this to the Blessed One: “Venerable sir, it is said, ‘a Dhamma speaker, a Dhamma speaker.’ To what extent, venerable sir, is one a Dhamma speaker? To what extent is one practicing in accordance with the Dhamma? To what extent has one attained Nibbāna in this very life?” Regarding this matter, venerable sir, the Blessed One spoke, beginning thus: “If, bhikkhu, one teaches the Dhamma for the purpose of disenchantment, dispassion, and cessation in regard to form, it is fitting to call one ‘a Dhamma speaker.’” Thus was it spoken by the Blessed One.

Sīlavantasutta, sutavantasutta

The Sutta on the Virtuous One, The Sutta on the Learned One

Pucchā – tattheva [Pg.57] āvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītaṃ sīlavantasuttañca sutavantasuttañca kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question – Friend, in that same place, the Sīlavanta Sutta and the Sutavanta Sutta, which were chanted by the great elder compilers of the Dhamma of old—where, concerning whom, regarding what matter, by whom, and how were they spoken?

Vissajjanā – bārāṇasiyaṃ [Pg.58] bhante āyasmantaṃ mahākoṭṭhikaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Āyasmā bhante mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca ‘‘sīlavatāvuso sāriputta bhikkhunā katame dhammā yoniso manasikātabbā. Sutāvatāvuso sāriputta bhikkhunā katame dhammā yoniso manasikātabbā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘sīlavatāvuso koṭṭhika bhikkhunā, sutāvatāvuso koṭṭhika bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasikātabbā’’ti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

Response – At Bārāṇasī, venerable sir, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma, concerning the Venerable Mahākoṭṭhika. Venerable sir, in the evening, the Venerable Mahākoṭṭhika arose from seclusion and approached the Venerable Sāriputta. Having approached, he said this to the Venerable Sāriputta: “Friend Sāriputta, what things should be wisely attended to by a virtuous bhikkhu? And what things should be wisely attended to by a learned bhikkhu?” Regarding that matter, venerable sir, the Venerable Elder Sāriputta, the General of the Dhamma, spoke, beginning thus: “Friend Koṭṭhika, by a virtuous bhikkhu and by a learned bhikkhu, the five aggregates subject to clinging should be wisely attended to as impermanent, as suffering, as a disease, as a boil, as a dart, as a calamity, as an affliction, as other, as disintegrating, as empty, as not-self.” Thus was it spoken by the Venerable Elder Sāriputta, the General of the Dhamma.

Rādhasaṃyutta

The Rādha Saṃyutta

Sattasutta

The Sutta on a Being

Pucchā – rādhasaṃyutte [Pg.61] panāvuso dutiyaṃ sattasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Now, friend, in the Rādha Saṃyutta, the second Sutta on a Being—where, concerning whom, regarding what matter, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ rādhattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante rādhatthero bhagavantaṃ etadavoca ‘‘satto sattoti bhante vuccati, kittāvatā nu kho bhante sattoti vuccatī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘rūpe kho rādha yo chando yo rāgo yā nandī yā taṇhā, tatra satto tatra visatto, tasmā sattoti vuccatī’’ti evamādinā bhagavatā bhāsitaṃ.

Response – At Sāvatthī, venerable sir, it was spoken concerning the Venerable Elder Rādha. Venerable sir, the Venerable Elder Rādha said this to the Blessed One: “Venerable sir, it is said, ‘a being, a being.’ To what extent, venerable sir, is one called ‘a being’?” Regarding that matter, venerable sir, the Blessed One spoke, beginning thus: “Rādha, whatever desire, passion, delight, and craving there is for form, one is attached there, entangled there; therefore one is called ‘a being.’” Thus was it spoken by the Blessed One.

Diṭṭhisaṃyutta

The Diṭṭhi Saṃyutta (The Connected Discourses on Views)

Soattāsutta

The Sutta on 'That is the Self'

Pucchā – diṭṭhisaṃyutte [Pg.63] panāvuso tatiyaṃ saṃgītaṃ soattā suttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question – Now, friend, in the Diṭṭhi Saṃyutta, the third sutta, the Soattāsutta, which was chanted—where, concerning whom, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘kismiṃ nu kho bhikkhave sati kiṃ upādāya kiṃ abhinivissa evaṃ diṭṭhi uppajjati so attā so loko so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, it was spoken concerning several monks: “Monks, when what exists, by clinging to what, by being attached to what, does such a view arise: ‘This is the self, this is the world, this I shall be after death—permanent, stable, eternal, not subject to change’?” Thus, and so on, venerable sir, it was spoken by the Blessed One.

Natthidinnasutta

The Sutta on ‘There is Nothing Given’

Pucchā – tattheva [Pg.65] āvuso pañcamaṃ natthidinnasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question – Friend, in that same place, the fifth Sutta on ‘There is Nothing Given’—where, concerning whom, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhū ārabbha ‘‘kismiṃ nu kho bhikkhave sati kiṃ upādāya kiṃ abhinivissa evaṃ diṭṭhi uppajjati natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti evamādinā bhagavatā bhāsitaṃ.

Reply – At Sāvatthī itself, venerable sir, it was spoken concerning several monks: “Monks, when what exists, by clinging to what, by being attached to what, does such a view arise: ‘There is nothing given, there is no sacrifice, there is no offering; there is no fruit or result of good and bad deeds’?” Thus, and so on, it was spoken by the Blessed One.

Okkantasaṃyutta

The Connected Discourses on Entering

Cakkhusutta

The Sutta on the Eye

Pucchā – okkantasaṃyutte [Pg.66] panāvuso paṭhamaṃ cakkhusuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question – Friend, in the Connected Discourses on Entering, the first Sutta on the Eye—where, concerning whom, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ [Pg.67] bhante sambahule bhikkhū ārabbha ‘‘cakkhuṃ bhikkhave aniccaṃ vipariṇāmi aññathābhāvi. Sotaṃ. Ghānaṃ. Jivhaṃ. Kāyo. Mano anicco vipariṇāmī aññathābhāvī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply – At Sāvatthī, venerable sir, it was spoken concerning a number of monks: “Monks, the eye is impermanent, subject to change, subject to becoming otherwise. The ear… The nose… The tongue… The body… The mind is impermanent, subject to change, subject to becoming otherwise.” Thus, and so on, it was spoken by the Blessed One.

Sāriputtasaṃyutta

The Connected Discourses with Sāriputta

Sucimukhīsutta

The Sutta on Sucimukhī

Pucchā – sāriputtasaṃyutte [Pg.68] panāvuso dasamaṃ sucimukhīsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Venerable friend, where, concerning whom, on what occasion, by whom, and how was the tenth Sutta on Sucimukhī in the Connected Discourses with Sāriputta spoken?

Vissajjanā – rājagahe bhante sucimukhiṃ paribbājikaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Sucimukhī bhante paribbājikā āyasmantaṃ sāriputtaṃ etadavoca ‘‘kiṃ nu kho samaṇa adhomukho bhuñjasī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘na khvāhaṃ bhagini adhomukho bhuñjāmī’’ti evamādinā paṭikkhipitvā ‘‘ye hi keci bhagini samaṇabrāhmaṇā vatthuvijjā tiracchānavijjāya micchājīvena jīvikaṃ kappenti, ime vuccanti bhagini samaṇabrāhmaṇā adhomukhā bhuñjantī’’ti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

Reply: At Rājagaha, venerable sir, concerning the female wanderer Sucimukhī, it was spoken by the Venerable Sāriputta, the General of the Dhamma. Venerable sir, the female wanderer Sucimukhī said this to the Venerable Sāriputta: “Ascetic, do you eat with your face cast down?” On that occasion, venerable sir, having denied it, beginning with the words, “No, sister, I do not eat with my face cast down,” he continued: “Those ascetics and brahmins, sister, who earn a living by wrong livelihood through knowledge of sites and animal lore—these ascetics and brahmins, sister, are said to ‘eat with their faces cast down’.” Thus, and so on, venerable sir, it was spoken by the Venerable Sāriputta, the General of the Dhamma.

Kiṃ [Pg.69] nu kho samaṇa adho mukho bhuñjasi.

“Ascetic, do you eat with your face cast down?”

Na khvāhaṃ bhagini adhomukho bhuñjāmi.

“No, sister, I do not eat with my face cast down.”

Tena hi samaṇa ubbhamukho bhuñjasi.

“In that case, ascetic, do you eat with your face turned up?”

Na khvāhaṃ bhagini ubbhamukho bhuñjāmi.

“No, sister, I do not eat with my face turned up.”

Saḷāyatanavaggasaṃyuttapāḷi

The Pāli of the Connected Discourses, the Chapter on the Six Sense Bases

Ajjhattāniccasutta, bāhirasutta

The Sutta on Internal Impermanence, the Sutta on the External

Pucchā – tenāvuso [Pg.73] bhagavatā…pe… sammāsambuddhena saḷāyatanavaggasaṃyutte paṭhamaṃ ajjhattāniccasuttañca catutthaṃ bāhirāniccasuttañca kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Venerable friend, where, concerning whom, and how were the first Sutta on Internal Impermanence and the fourth Sutta on External Impermanence in the Connected Discourses of the Chapter on the Six Sense Bases spoken by that Blessed One… the Perfectly Enlightened One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘cakkhuṃ bhikkhave aniccaṃ, yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā, yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabba’’nti evamādināca. ‘‘Rūpā bhikkhave aniccā. Yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā, yadanattā taṃ netaṃ mama, nesohamasmi, na meso attā’’ti ca evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, concerning many bhikkhus, it was spoken by the Blessed One, beginning with the words: “Bhikkhus, the eye is impermanent. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’” And also, beginning with the words: “Forms, bhikkhus, are impermanent. What is impermanent is suffering. What is suffering is non-self. What is non-self, that is ‘not mine, this I am not, this is not my self.’”

Sabbavagga

The Chapter on All

Ādittasutta

The Sutta on the Burning

Pucchā – tatthāvuso [Pg.74] sabbavagge chaṭṭhaṃ ādittasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Venerable friend, where, concerning whom, and how was the sixth Sutta on the Burning in the Chapter on All spoken by the Blessed One?

Vissajjanā – gayāyaṃ [Pg.75] bhante gayāsīse purāṇajaṭilaṃ bhikkhusahassaṃ ārabbha ‘‘sabbaṃ bhikkhave ādittaṃ, kiñca bhikkhave sabbaṃ ādittaṃ. Cakkhu bhikkhave ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto, yampidaṃ cakkhusamphassapaccayā uppajjati, vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃvā, tampi ādittaṃ. Kena ādittaṃ. Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Gayā, venerable sir, at Gayāsīsa, concerning the thousand bhikkhus who were formerly matted-hair ascetics, it was spoken by the Blessed One, beginning with the words: “Bhikkhus, all is burning. And what, bhikkhus, is the all that is burning? The eye, bhikkhus, is burning; forms are burning; eye-consciousness is burning; eye-contact is burning; and whatever feeling arises conditioned by eye-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is burning. With what is it burning? It is burning with the fire of lust, with the fire of hatred, with the fire of delusion; it is burning with birth, aging, and death, with sorrows, lamentations, pains, griefs, and despairs, I say.”

Migajālavagga

The Chapter on Migajāla

Paṭhama migajālasutta

The First Sutta on Migajāla

Pucchā – migajālavagge [Pg.76] āvuso paṭhamamigajālasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Venerable friend, where, concerning whom, on what occasion, and how was the first Sutta on Migajāla in the Chapter on Migajāla spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ [Pg.77] bhante āyasmantaṃ migajālattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante migajālatthero bhagavantaṃ etadavoca ‘‘ekavihārī ekavihārīti bhante vuccati, kittāvatānukho bhante ekavihārī hoti, kittāvatāca pana sadutiyavihārī hotī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘santi kho migajāla cakkhuviññeyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī, nandiyā sati sārāgo hoti, sārāge sati saṃyogo hoti, nandisaṃyojanasaṃyutto kho migajāla bhikkhu sadutiyavihārīti vuccatī’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, it was spoken concerning the Venerable Elder Migajāla. Venerable sir, the Venerable Elder Migajāla said this to the Blessed One: “Venerable sir, it is said, ‘one who dwells alone, one who dwells alone.’ To what extent, venerable sir, is one who dwells alone, and to what extent is one who dwells with a companion?” On that occasion, venerable sir, it was spoken by the Blessed One, beginning with the words: “Migajāla, there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, for one who delights in them, welcomes them, and remains holding to them, delight arises. When there is delight, there is passion. When there is passion, there is a fetter. A bhikkhu fettered by the fetter of delight, Migajāla, is called one who dwells with a companion.”

Paṭhama chaphassāyatanasutta

The First Sutta on the Six Sense Bases

Pucchā – tattheva [Pg.79] navamaṃ saṃgītaṃ paṭhamachaphassāyatanasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: There, regarding the ninth recitation, the First Sutta on the Six Sense Bases, where, concerning whom, and how was it spoken by the Blessed One?

Vissajjanā – rājagahe bhante sambahule bhikkhū ārabbha ‘‘yo hi koci vikkhave bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti, avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Rājagaha, venerable sir, concerning many bhikkhus, it was spoken by the Blessed One in this way, and so on: “Bhikkhus, any bhikkhu who does not understand as it actually is the origin, the disappearance, the gratification, the danger, and the escape in regard to the six sense bases—the holy life has not been lived by him; he is far from this Dhamma and Discipline.”

Ahaṃ [Pg.80] hi bhante channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmi.

“Indeed, venerable sir, I do not understand as it actually is the origin, the disappearance, the gratification, the danger, and the escape in regard to the six sense bases.”

Cakkhuṃ [Pg.81] etaṃ mama, esohamasmi, eso me attāti samanupassasi.

“‘This eye is mine, this I am, this is my self’—do you regard it thus?”

No hetaṃ bhante.

“Certainly not, venerable sir.”

Ettha ca te bhikkhu cakkhu netaṃ mama, nesohamasmi, na meso attāti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati, esevanto dukkhassa.

“And here, bhikkhu, when for you the eye is well seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self’—this is the end of suffering.”

Gilānavagga

The Chapter on the Ailing

Paṭhama gilānasutta

First Discourse on the Ailing

Pucchā – gilānavagge [Pg.82] panāvuso paṭhamaṃ gilānasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Now, friend, regarding the first discourse on the ailing in the chapter on the ailing, where, concerning whom, about what matter, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante aññataraṃ navaṃ bhikkhuṃ gilānaṃ ābādhitaṃ dukkhitaṃ bāḷhagilānaṃ ārabbha bhāsitaṃ. Aññataro bhante bhikkhu gilāno ābādhiko dukkhito bāḷhagilāno bhagavantaṃ etadavoca ‘‘nakhvāhaṃ bhante sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’ti. Tasmiṃ bhante vatthusmiṃ taṃ bhikkhuṃ paṭipucchitvā tassa ca vacanaṃ sādhukāraṃ datvā ‘‘rāgavirāgattho hi bhikkhu mayā dhammo desito, taṃ kiṃ maññasi bhikkhu, cakkhu niccaṃ vā aniccaṃ vāti. Aniccaṃ bhante. Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti, dukkhaṃ bhante’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, this was spoken concerning a certain newly ordained monk who was ailing, afflicted, suffering, and gravely ill. A certain monk, venerable sir, who was ailing, afflicted, suffering, and gravely ill, said this to the Blessed One: “Venerable sir, I do not understand the Dhamma taught by the Blessed One for the sake of purity of virtue.” Regarding this matter, venerable sir, having questioned that monk and having approved of his words, the Blessed One said: “The Dhamma has been taught by me, monk, for the purpose of dispassion. What do you think, monk, is the eye permanent or impermanent?” “Impermanent, venerable sir.” “And what is impermanent, is that suffering or happiness?” “Suffering, venerable sir.” Thus, and so on, it was spoken by the Blessed One.

Na [Pg.84] me bhante khamanīyaṃ.

“That is not acceptable to me, venerable sir.”

Sādhu [Pg.85] kho tvaṃ bhikkhu rāgavirāgatthaṃ mayā dhammaṃ desitaṃ ājānāsi,

“It is good, monk, that you understand the Dhamma taught by me for the sake of the fading away of passion.”

Channavagga

The Chapter on Channa

Puṇṇasutta

The Discourse to Puṇṇa

Pucchā – channavagge [Pg.87] panāvuso pañcamaṃ saṃgītaṃ puṇṇasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: In the Chapter on Channa, friend, regarding the fifth discourse recited, the Puṇṇasutta, where, concerning whom, about what matter, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ puṇṇattheraṃ ārabbha bhāsitaṃ, āyasmā bhante puṇṇatthero bhagavantaṃ etadavoca ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. Tasmiṃ vatthusmiṃ ‘‘santi kho puṇṇa cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī, nandī samudayo dukkhasamudayo puṇṇāti vadāmī’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, this was spoken concerning the Venerable Puṇṇa the Elder. The Venerable Puṇṇa the Elder, venerable sir, said this to the Blessed One: “Venerable sir, may the Blessed One teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” Concerning this matter, the Blessed One said: “There are, Puṇṇa, forms cognizable by the eye that are desirable, agreeable, pleasing, amiable, connected with sensual desire, and exciting passion. If a bhikkhu delights in them, welcomes them, and remains attached to them, delight arises in him. With the arising of delight, there is the arising of suffering, Puṇṇa, I say.” Thus, and so on, venerable sir, it was spoken by the Blessed One.

Pucchā – evañcāvuso [Pg.89] bhagavā āyasmato puṇṇattherassa saṃkhittena ovādaṃ datvā kathañca naṃ paṭipucchi, kathañca so bhagavato ārocesi, kathañcassāyasmato puṇṇattherassa abhisamparāyo ahosi.

Question: And so, friend, when the Blessed One had given this concise instruction to the Venerable Puṇṇa the Elder, how did he then question him, how did he report to the Blessed One, and what was the final destiny of the Venerable Puṇṇa the Elder?

Vissajjanā – evaṃ kho bhante bhagavā āyasmato puṇṇattherassa saṃkhittena ovādaṃ datvā ‘‘iminā tvaṃ puṇṇa mayā saṃkhittena ovādena ovadito katamasmiṃ janapade viharissasī’’ti taṃ āyasmantaṃ puṇṇattheraṃ paṭipucchi. So ca bhante āyasmā ‘‘atthi bhante sunāparanto nāma janapado, tatthāhaṃ viharissāmī’’ti evamādinā bhagavato ārocesi. So hi bhante āyasmā sunāparante janapade vasitvā teneva antaravassena tisso vijjā sacchākāsi. Teneva antaravassena parinibbāyi. Evaṃ kho bhante tassa āyasmato abhisamparāyo ahosi.

Reply: Thus, venerable sir, the Blessed One, having given the brief instruction to the Venerable Puṇṇa the Elder, asked the venerable Puṇṇa the Elder, ‘Puṇṇa, having been instructed by me with this brief instruction, in which country will you dwell?’ And, venerable sir, that venerable one reported to the Blessed One in this way, and so on: ‘There is, venerable sir, a country called Sunāparanta; there I will dwell.’ Indeed, venerable sir, that venerable one, having lived in the Sunāparanta country, realized the three knowledges within that very rains-retreat. Within that same rains-retreat, he attained final Nibbāna. Thus, venerable sir, was the final destiny of that venerable one.

Santi [Pg.92] kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti.

“There are, indeed, disciples of the Blessed One who, being distressed, ashamed, and disgusted with the body and with life, seek for an assassin.”

Sakkhissasi kho tvaṃ puṇṇa iminā damūpasamena samannāgato sunāparasantasmiṃ janapade vatthuṃ.

“You will be able, Puṇṇa, endowed with this self-control and calm, to live in the Sunāparanta country.”

Saḷavagga

The Chapter on the Six

Mālukyaputtasutta

The Discourse to Mālukyaputta

Pucchā – tenāvuso [Pg.93] bhagavatā…pe… sammāsambuddhena saḷavagge dutiyaṃ mālukyaputtasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, by that Blessed One… the Perfectly Self-Enlightened One, where was the second Mālukyaputta Sutta in the Chapter on the Six spoken, regarding whom, concerning what matter, and how?

Vissajjanā – sāvatthiyaṃ [Pg.94] bhante āyasmantaṃ mālukyaputtattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante mālukyaputtatthero bhagavantaṃ etadavoca ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. Tasmiṃ vatthusmiṃ ‘‘ettha dāni mālukyaputta kiṃ dahare bhikkhū vakkhāmāti’’ādinā theraṃ apasādetvā ceva ussādetvā ca ‘‘taṃ kiṃ maññasi mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti, atthi te tattha chando vā rāgo vā evamādinā bhante bhagavatā bhāsitaṃ.

Reply: At Sāvatthī, venerable sir, this was spoken concerning the Venerable Elder Mālukyaputta. Venerable sir, the Venerable Elder Mālukyaputta said this to the Blessed One: “Good, venerable sir, let the Blessed One teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” On that occasion, having both disparaged and roused the elder with the words, “Now then, Mālukyaputta, what shall we say to the young monks?” and so on, the Blessed One said: “What do you think, Mālukyaputta, as to those forms cognizable by the eye that are unseen, have never been seen before, that you do not see, and that it does not occur to you that you might see—is there any desire or lust for them in you?” and so on, venerable sir, thus was it spoken by the Blessed One.

Pucchā – imasmiṃ [Pg.97] ca kho panāvuso bhagavatā ovāde saṃkhittena bhāsite so āyasmā mālukyaputtatthero bhagavantaṃ kiṃ avoca kathañcassa bhagavā anuññāsi. Kīdiso cassāyasmato mālukyaputtattherassa dhammābhisamayo ahosi.

Question: And when this brief instruction was spoken by the Blessed One, friend, what did the Venerable Mālukyaputta the Elder say to the Blessed One, and how did the Blessed One give his approval? What kind of realization of the Dhamma did the Venerable Mālukyaputta the Elder achieve?

Vissajjanā – imasmiṃ kho bhante ovāde bhagavatā saṃkhittena bhāsite āyasmā mālukyaputtatthero bhagavantaṃ etadavoca ‘‘imassa khvāhaṃ bhante bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi.

Reply: Venerable sir, when this brief instruction was spoken by the Blessed One, the Venerable Mālukyaputta the Elder said this to the Blessed One: “Venerable sir, I understand the detailed meaning of this brief statement spoken by the Blessed One.”

Rūpaṃ disvā muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“Having seen a form, one is unmindful, focusing the mind on its pleasing aspects; with a passionate mind one experiences feeling, and remains clinging to it.”

Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbāna vuccati;

“For him feelings grow, many arising from form; covetousness and vexation oppress his mind. Thus accumulating suffering, far from Nibbāna is he said to be.”

Peyyāla

Repetition

Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“He is not passionate towards phenomena, having known the Dhamma, mindful; with a dispassionate mind he experiences feeling, and does not remain clinging to it.”

Yathāssa jānato dhammaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbāna vuccatīti.

“As he knows the Dhamma and experiences feeling, it diminishes, it does not increase; thus he fares mindfully. Thus, by diminishing suffering, Nibbāna is said to be near.”

Imassa khvāhaṃ bhante bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmīti. Bhagavā ca bhante ‘‘sādhu sādhu mālukyaputta, sādhu kho tvaṃ mālukyaputta mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti sādhukāraṃ datvā–

“Venerable sir, of this which was spoken in brief by the Blessed One, I understand the meaning in detail thus.” And the Blessed One, venerable sir, having given his approval, said, “Good, good, Mālukyaputta! It is good that you, Mālukyaputta, understand in detail the meaning of what was spoken in brief by me.”

‘‘Rūpaṃ disvā sati muṭṭho, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhatī’’ti–

“Having seen a form, mindfulness is lost; attending to the pleasing sign, with a mind ensnared by lust one experiences, and dwells clinging to it.”

Ādinā

And so on.

Therassa vacanaṃ samanuññāsi. So ca bhante āyasmā mālukyaputtatthero eko vūpakaṭṭho appamatto ātāpī pahitatto [Pg.98] viharanto nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi, ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataroca panāyasmā mālukyaputto arahataṃ ahosi. Evaṃ kho bhante tassa āyasmato abhisamparāyo ahosi.

The Blessed One approved of the elder's words. And indeed, venerable sir, that venerable elder Mālukyaputta, dwelling alone, secluded, diligent, ardent, and resolute, before long realized for himself with direct knowledge, in this very life, the unsurpassed culmination of the holy life, for which clansmen rightly go forth from home into homelessness, and having attained it, he dwelt therein, realizing: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more of this state of being.” And the venerable Mālukyaputta became one of the arahants. Thus, venerable sir, was the final attainment of that venerable one.

Rūpaṃ [Pg.100] disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

Having seen a form, mindfulness is lost; attending to the pleasing sign, with a mind ensnared by lust one experiences, and dwells clinging to it.

Pamādavihārīsutta

The Discourse on Dwelling in Heedlessness

Pucchā – tattheva [Pg.101] āvuso catutthaṃ pamādavihārīsuttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question – Friend, where and concerning whom was the fourth discourse on ‘Dwelling in Heedlessness’ spoken by the Blessed One there?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘pamādavihāriñca vo bhikkhave desessāmi appamādavihāriñca, taṃ suṇātha. Kathañca bhikkhave pamādavihārī hoti. Cakkhundriyaṃ asaṃvutassa bhikkhave viharato cittaṃ byāsiñcati cakkhuviññeyyesu rūpesu, tassa byāsittacittassa pāmojjaṃ na hoti, pāmojje asati pīti na hoti, pītiyā passaddhi na hoti, passaddhiyā asati dukkhaṃ hoti, dukkhino cittaṃ na samādhiyati, asamāhi te citte dhammā na pātubhavanti, dhammānaṃ apātubhāvā pamādavihārītveva saṅkhaṃ gacchatī’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply – At Sāvatthi, venerable sir, concerning several monks, the Blessed One said: ‘I will teach you, monks, about one who dwells in heedlessness and one who dwells in heedfulness. Listen to that. And how, monks, does one dwell in heedlessness? When one lives with the eye faculty unrestrained, monks, the mind is sullied by forms cognizable by the eye. For one whose mind is sullied, there is no gladness. Without gladness, there is no rapture. Without rapture, there is no tranquility. Without tranquility, there is suffering. For one who suffers, the mind does not become concentrated. When the mind is not concentrated, phenomena do not become manifest. When phenomena are not manifest, one is reckoned as dwelling in heedlessness.’ Thus, beginning in this way, venerable sir, was it spoken by the Blessed One.

Lokakāmaguṇavagga

The Chapter on the Strands of Worldly Sensual Pleasure

Rāhulovādasutta

The Discourse of Advice to Rāhula

Pucchā – lokakāmaguṇavagge [Pg.104] āvuso aṭṭhamaṃ rāhulovādasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question – Friend, in the Chapter on the Strands of Worldly Sensual Pleasure, concerning the eighth Discourse of Advice to Rāhula, where, about whom, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃyeva bhante āyasmantaṃ rāhulaṃ ārabbha ‘‘taṃ kiṃ maññasi rāhula, cakkhu niccaṃ vā aniccaṃ vāti. Aniccaṃ bhante. Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃvāti. Dukkhaṃ bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, esohamasmi, eso me attā’ti. No hetaṃ bhante’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply – At Sāvatthī itself, venerable sir, concerning the Venerable Rāhula, the Blessed One spoke: “What do you think, Rāhula, is the eye permanent or impermanent?” “Impermanent, venerable sir.” “And what is impermanent, is that suffering or happiness?” “Suffering, venerable sir.” “And what is impermanent, suffering, and subject to change, is it fitting to regard it thus: ‘This is mine, this I am, this is my self’?” “No, indeed, venerable sir.” Thus, beginning in this way, venerable sir, the Blessed One spoke.

Yaṃnūnāhaṃ [Pg.105] rāhulaṃ uttariṃ āsavānaṃ khaye vineyyaṃ.

What if I were to train Rāhula further in the destruction of the taints?

Gaṇhāhi rāhula nisīdanaṃ.

Take a sitting mat, Rāhula.

Gahapativagga

The Chapter on Householders

Bhāradvājasutta

The Discourse to Bhāradvāja

Pucchā – gahapativagge [Pg.107] āvuso porāṇakehi dhammasaṃgāhakamahātherehi catutthaṃ saṃgītaṃ bhāradvājasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question – Friend, in the Householder Chapter, where, concerning whom, on what occasion, by whom, and how was the fourth Bhāradvāja Sutta, recited by the ancient great elders who compiled the Dhamma, spoken?

Vissajjanā – kosambiyaṃ bhante rājānaṃ udenaṃ ārabbha āyasmatā piṇḍolabhāradvājattherena bhāsitaṃ. Rājā bhante udeno āyasmantaṃ piṇḍolabhāradvājaṃ etadavoca ‘‘ko nu kho bho bhāradvāja hetu ko paccayo, yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti. Tasmiṃ vatthusmiṃ ‘‘vuttaṃ kho

Reply – In Kosambi, venerable sir, concerning King Udena, it was spoken by the Venerable Elder Piṇḍola Bhāradvāja. King Udena, venerable sir, said this to the Venerable Piṇḍola Bhāradvāja: “What, Master Bhāradvāja, is the cause, what is the reason, why these young monks, very young, with black hair, endowed with the blessing of youth, in the prime of life, not having yet indulged in sensual pleasures, live the holy life perfectly pure and complete for as long as they live, and make it last for a long time?” On this matter, it was said:

Etaṃ [Pg.108] mahārāja tena bhagavatā jānatā passatā arahatā sammāsambuddhena etha tumhe bhikkhave mātumattīsu mātucittaṃ upaṭṭhapetha. Bhaganimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā’’ti evamādinā bhante āyasmatā piṇḍola bhāradvājattherena bhāsitaṃ.

“O great king, this was spoken by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Enlightened One: ‘Come, monks, toward those of a mother’s age, establish a mother’s mind. Toward those of a sister’s age, establish a sister’s mind. Toward those of a daughter’s age, establish a daughter’s mind.’ Thus, beginning in this way, venerable sir, was it spoken by the venerable elder Piṇḍola Bhāradvāja.

Verahaccānisutta

The Discourse concerning Verahaccāni

Pucchā – tattheva [Pg.112] āvuso porāṇakehi dhammasaṃgāhakamahātherehi dasamaṃ saṃgītaṃ verahaccānisuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question – Friend, concerning the Verahaccāni Sutta, the tenth discourse recited there by the ancient great elders who compiled the Dhamma: where was it spoken, concerning whom, about what subject, by whom, and how?

Vissajjanā – kāmaṇḍāyaṃ bhante verahaccānigottaṃ brāhmaṇiṃ ārabbha āyasmatā udāyittherena bhāsitaṃ. Verahaccānīgottā bhante brāhmaṇī āyasmantaṃ udāyittheraṃ etadavoca ‘‘kismiṃ nu kho bhante sati arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ na paññapentī’’ti. Tasmiṃ vatthusmiṃ ‘‘cakkhusmiṃ kho bhagini sati [Pg.113] arahanto sukhadukkhaṃ paññapenti, cakkhusmiṃ asati arahanto sukhadukkhaṃ na paññapentī’’ti evamādinā bhante āyasmatā udāyittherena bhāsitaṃ.

Reply – In Kāmaṇḍa, venerable sir, it was spoken by the Venerable Elder Udāyī concerning the brahmin woman of the Verahaccāni clan. Venerable sir, the brahmin woman of the Verahaccāni clan said this to the Venerable Elder Udāyī: “Venerable sir, when what exists do the Arahants designate pleasure and pain? When what does not exist do the Arahants not designate pleasure and pain?” On that matter: “Sister, when the eye exists, the Arahants designate pleasure and pain. When the eye does not exist, the Arahants do not designate pleasure and pain.” Thus, beginning in this way, venerable sir, was it spoken by the Venerable Elder Udāyī.

Devadahavagga

The Devadaha Chapter

Khaṇasutta

The Discourse on the Opportunity

Pucchā – devadahavagge [Pg.115] āvuso khaṇasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question – Friend, concerning the Khaṇasutta in the Devadaha Chapter: where, concerning whom, and how was it spoken by the Blessed One?

Vissajjanā – sakkesu bhante devadahe nāma sakyānaṃ nigame sambahule bhikkhū ārabbha ‘‘lābhā vo bhikkhave, suladdhaṃ vo bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāyā’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply – Venerable sir, among the Sakyans, in the Sakyan town named Devadaha, concerning numerous bhikkhus, the Blessed One spoke: “It is a gain for you, bhikkhus! It is well-gained by you, bhikkhus! The opportunity has been obtained for living the holy life.” Thus, beginning in this way, venerable sir, was it spoken by the Blessed One.

Samuddavagga

The Ocean Chapter

Bāḷisikopamasutta

The Discourse with the Simile of the Fisherman

Pucchā – samuddavagge [Pg.117] panāvuso tatiyaṃ bāḷisikopamasuttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ.

Question – And friend, concerning the third Discourse with the Simile of the Fisherman in the Ocean Chapter: where and concerning whom was it spoken by the Blessed One?

Vissajjanā – rājagahe [Pg.118] bhante jīvakambavane sambahule bhikkhū ārabbha ‘‘seyyathāpi bhikkhave bāḷisiko āmisagatabaḷisaṃ gambhīre udakarahade pakkhipeyyā’’ti evamādinā bhagavatā bhāsitaṃ.

Reply – At Rājagaha, venerable sir, in Jīvaka’s Mango Grove, concerning numerous bhikkhus, the Blessed One spoke: “Bhikkhus, just as a fisherman might cast a baited hook into a deep pool of water…” Thus, beginning in this way, was it spoken by the Blessed One.

Ādittapariyāyasutta

The Fire Discourse

Pucchā – saḷāyatanavaggasaṃyutte [Pg.120] samuddavagge panāvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītaṃ aṭṭhamaṃ ādittapariyāyasuttaṃ bhagavatā kaṃ ārabbha kathañca bhāsitaṃ.

Question – Friend, concerning the eighth Ādittapariyāya Sutta, which was recited by the ancient great elders who compiled the Dhamma, in the Saḷāyatanavagga Saṃyutta, in the Ocean Chapter: concerning whom and how was it spoken by the Blessed One?

Vissajjanā – sambahule bhante bhikkhū ārabbha ‘‘ādittapariyāyaṃ vo bhikkhave dhammapariyāyaṃ desessāmi, taṃ suṇātha. Katamo ca bhikkhave ādittapariyāyo dhammapariyāyo. Varaṃ bhikkhave tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, natveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho’’tiādinā bhagavatā bhāsitaṃ.

Reply – Venerable sir, concerning numerous bhikkhus, the Blessed One spoke thus: “Bhikkhus, I shall teach you the Dhamma exposition on the theme of burning. Listen to it. And what, bhikkhus, is the Dhamma exposition on the theme of burning? Bhikkhus, it would be better for the eye faculty to be seared by a red-hot iron pin, burning, blazing, and glowing, than to grasp at the signs and details in forms cognizable by the eye.”

Āsīvisavagga

The Chapter on Venomous Snakes

Paṭhamadārukkhandhopamasutta

The First Discourse on the Simile of the Log

Pucchā – āsīvisavagge [Pg.126] āvuso porāṇakehi dhammasaṃgāhakamahātherehi catutthaṃ saṃgītaṃ paṭhamadārukkhandhopamasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question – Friend, concerning the First Discourse on the Simile of the Log, the fourth discourse recited by the ancient great elders who compiled the Dhamma, in the Chapter on Venomous Snakes: where, concerning whom, and how was it spoken by the Blessed One?

Vissajjanā – kosambiyaṃ bhante gaṅgāya nadiyā tīre sambahule bhikkhū ārabbha ‘‘passatha no tumhe bhikkhave amhaṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’nti evamādinā bhagavatā bhāsitā.

Reply – Venerable sir, at Kosambī, on the bank of the River Gaṅgā, concerning numerous bhikkhus, the Blessed One spoke thus: “Bhikkhus, do you see this great log being carried along by the current of the River Gaṅgā?”

Upacāravacanaṃ

Metaphorical Language

Pucchā – kathañcāvuso [Pg.129] tattha bhagavatā orimatīrādīnaṃ upacāravacanānaṃ attho vitthārena vibhajitvā pakāsito.

Question – And how, friend, was the meaning of metaphorical terms such as “the near shore” explained in detail and elucidated by the Blessed One there?

Vissajjanā – orimaṃ tīranti kho bhikkhu channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Pārimaṃ tīranti kho bhikkhu channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Majjhe saṃsīdoti kho bhikkhu nandirāgassetaṃ adhivacanaṃ. Thale ussādoti kho bhikkhu asmimānassetaṃ adhivacananti evamādinā bhante bhagavatā tattha orimatīrādīnaṃ upacāravacanānaṃ attho vitthārena vibhajitvā pakāsito.

Reply – “The near shore,” bhikkhu, is a designation for the six internal sense bases. “The far shore,” bhikkhu, is a designation for the six external sense bases. “Sinking in the middle,” bhikkhu, is a designation for delight and lust. “Stranded on high ground,” bhikkhu, is a designation for the conceit “I am.” Thus, venerable sir, the meaning of metaphorical terms such as “the near shore” was explained in detail and elucidated by the Blessed One.

Pucchā – imasmiṃ [Pg.131] kho pana āvuso sutte bhagavatā bhāsite visesato kassa kīdiso attho kathañca paṭiladdho.

Question – But friend, in this discourse spoken by the Blessed One, by whom was a special meaning attained, what kind of meaning was it, and how was it attained?

Vissajjanā – imasmiṃ bhante sutte bhagavatā bhāsite visesato nandassa gopālakassa pabbajjā ca upasampadā ca yāva arahattāca visesato attho adhigato.

Reply – Venerable sir, in this discourse spoken by the Blessed One, a special meaning was attained, specifically regarding Nanda the cowherd’s going forth, full ordination, and attainment of arahantship.

Labheyyāhaṃ [Pg.132] bhante bhagavato santike pabbajjaṃ, labheyyaṃ upasampadaṃ.

“Venerable sir, may I receive the going forth in the presence of the Blessed One; may I receive the full ordination.”

Tena hi tvaṃ nanda sāmikānaṃ gāvo niyyātehi.

“Then, Nanda, return the cows to their owners.”

Gamissanti [Pg.133] bhante gāvo vacchagiddhiniyo.

“Venerable sir, the cows will go on their own, longing for their calves.”

Kiṃsukopamasutta

The Discourse on the Simile of the Kiṃsuka Tree

Pucchā – tattheva [Pg.134] āvuso porāṇakehi dhammasaṃgāhakamahātherehi aṭṭhamaṃ saṃgītaṃ kiṃsukopamasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, concerning the Discourse on the Simile of the Kiṃsuka Tree, the eighth discourse recited there by the ancient great elders who compiled the Dhamma: where, concerning whom, on what ground, and how was it spoken by the Blessed One?

Vissajjanā – sakkesu bhante kapilavatthusmiṃ nigrodhārāme aññataraṃ kārakaṃ bhikkhuṃ ārabbha bhāsitaṃ. Aññataro bhante kārako bhikkhu cattāro khāṇāsave bhikkhū ñāṇadassanavisuddhaṃ pucchitvā asantuṭṭho tesaṃ bhikkhūnaṃ pañhāveyyākaraṇena yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ etadavoca ‘‘kittāvatā nu kho bhante bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti. Tasmiṃ vatthusmiṃ ‘‘seyyathāpi bhikkhu purisassa kiṃsuko adiṭṭhapubbo assa, so yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyyā’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Reply – Venerable sir, among the Sakyans, in the Nigrodha Park at Kapilavatthu, it was spoken concerning a certain monk. Venerable sir, a certain monk, dissatisfied with the answers given by four monks who were free from the taints, having asked about the purity of knowledge and vision, approached the Blessed One. Having approached, he said to the Blessed One, ‘To what extent, venerable sir, is a monk’s vision completely purified?’ On that ground, the Blessed One spoke thus: ‘Suppose, bhikkhu, there was a man who had never seen a kiṃsuka tree. He would approach another man who had seen a kiṃsuka tree…’

Chappāṇakopamasutta

The Discourse on the Simile of the Six Creatures

Pucchā – tattheva [Pg.140] āvuso porāṇakehi dhammasaṃgāhakamahātherehi dasamaṃ saṃgītaṃ chappāṇakopamasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question – Friend, concerning the Discourse on the Simile of the Six Creatures, the tenth discourse recited there by the ancient great elders who compiled the Dhamma: where, concerning whom, and how was it spoken by the Blessed One?

Vissajjanā – sakkesuyeva bhante sambahule bhikkhū ārabbha ‘‘seyyathāpi, bhikkhave puriso arugatto pakkagatto saravanaṃ paviseyyā’ti evamādinā bhagavatā bhāsitaṃ.

Reply – Venerable sir, among the Sakyans, concerning numerous bhikkhus, the Blessed One spoke thus: 'Bhikkhus, suppose a man with ulcerated limbs, with running sores, were to enter a thicket of reeds.'

Pucchā – kathañcāvuso [Pg.141] tattha bhagavatā asaṃvaro vitthārena vibhajitvā desito.

Question – Friend, how was the lack of restraint analyzed and explained in detail by the Blessed One there?

Vissajjanā – kathañca bhikkhave asaṃvaro hoti, idha bhikkhave bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhantīti evamādinā bhante bhagavatā tattha asaṃvaro vitthārena vibhajitvā desito.

Reply – And how, bhikkhus, is there lack of restraint? Here, bhikkhus, having seen a form with the eye, a bhikkhu is intent on a pleasing form and repelled by a displeasing form. He dwells with mindfulness of the body unestablished and with a limited mind. He does not understand as it really is the liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. Thus, venerable sir, the lack of restraint was analyzed and explained in detail by the Blessed One there.

Pucchā – kathañcāvuso [Pg.143] tattha bhagavatā saṃvaro vibhajitvā vitthārena desito.

Question – Friend, how was restraint analyzed and explained in detail by the Blessed One there?

Vissajjanā – kathañca bhikkhave saṃvaro hoti, idha bhikkhave bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjatīti, evamādinā [Pg.144] bhante bhagavatā tattha saṃvaro vibhajitvā vitthārena desito.

Reply – And how, bhikkhus, is there restraint? Here, bhikkhus, having seen a form with the eye, a bhikkhu is not intent on a pleasing form and not repelled by a displeasing form. Thus, venerable sir, restraint was analyzed and explained in detail by the Blessed One there.

Vedanāsaṃyutta

The Connected Discourses on Feeling

Daṭṭhabbasutta

The Discourse on What Should Be Seen

Pucchā – tenāvuso [Pg.147] bhagavatā…pe… sammāsambuddhena vedanāsaṃyutte pañcamaṃ daṭṭhabbasuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question – Friend, where, concerning whom, and how was the Discourse on What Should Be Seen, the fifth discourse in the Connected Discourses on Feeling, spoken by that Blessed One… the Perfectly Enlightened One?

Vissajjanā – sakkesu bhante kapilavatthusmiṃ nigrodhārāme sambahule bhikkhū ārabbha ‘‘tisso imā bhikkhave vedanā. Katamā tisso, sukhā vedanā dukkhāvedanā adukkhamasukhā vedanā. Sukhā bhikkhave vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā’’ti evamādinā bhagavatā bhāsitaṃ.

Reply – Venerable sir, among the Sakyans, in the Nigrodha Park at Kapilavatthu, concerning numerous bhikkhus, the Blessed One spoke thus: 'Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Bhikkhus, pleasant feeling should be seen as suffering, painful feeling should be seen as a dart, and neither-painful-nor-pleasant feeling should be seen as impermanent.'

Sukhā [Pg.148] bhikkhave vedanā dukkhato daṭṭhabbā.

Bhikkhus, pleasant feeling should be seen as suffering.

Yo sukhaṃ dukkhato addasa, dukkhamaddakkhi sallato;

Adukkhamasukhaṃ santaṃ, addakkhinaṃ aniccato.

He who has seen pleasure as suffering, and suffering as a dart; and has seen the peaceful, neither-painful-nor-pleasant feeling as impermanent.

Sa ve sammaddaso bhikkhu, parijānāti vedanā;

So vedanā pariññāya, diṭṭhe dhamme anāsavo;

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū.

Indeed, that monk of right view fully understands feelings. Having fully understood feelings, he is taintless in this very life. At the breaking up of the body, established in the Dhamma, the attainer of final knowledge does not enter into reckoning.

Sallasutta

The Discourse on the Dart

Pucchā – tattheva [Pg.149] āvuso chaṭṭhaṃ sallasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, right there, where, concerning whom, and how was the Sallasutta, the sixth discourse, spoken by the Blessed One?

Vissajjanā – sakkesu bhante kapilavatthusmiṃ nigrodhārāme sambahule bhikkhū ārabbha ‘‘assutavā bhikkhave puthujjano sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Sutavā bhikkhave ariyasāvako sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Tatra bhikkhave ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ sutavato ariyabhāvakassa assutavatā puthujjanenā’’ti evamādinā bhagavatā bhāsitaṃ.

Response: Venerable sir, among the Sakyans in Kapilavatthu, at the Nigrodha Park, concerning many monks, the Blessed One spoke thus: 'Monks, an uninstructed worldling experiences pleasant feeling, experiences painful feeling, and experiences neither-painful-nor-pleasant feeling. A well-instructed noble disciple, monks, also experiences pleasant feeling, experiences painful feeling, and experiences neither-painful-nor-pleasant feeling. In that case, monks, what is the distinction, what is the disparity, what is the difference between the well-instructed noble disciple and the uninstructed worldling?'

Jambukhādakasaṃyutta

The Connected Discourses with Jambukhādaka

Nibbānapañhāsutta

The Discourse on the Question about Nibbāna

Pucchā – jambukhādakasaṃyutte [Pg.154] āvuso paṭhamaṃ nibbānapañhāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses with Jambukhādaka, where, concerning whom, on what occasion, by whom, and how was the first discourse, the Discourse on the Question about Nibbāna, spoken?

Vissajjanā – magadhesu bhante nālakagāmake jambukhādakaṃ paribbājakaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Jambukhādako bhante paribbājako āyasmantaṃ sāriputtaṃ etadavoca ‘‘nibbānaṃ nibbānanti āvuso sāriputta vuccati, katamaṃ nukho āvuso nibbāna’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘yo [Pg.155] kho āvuso rāgakkhayo dosakkhayo mohakkhayo, idaṃ vuccati nibbāna’’nti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

Response: Venerable sir, in Magadha, in the village of Nālaka, concerning the wanderer Jambukhādaka, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma. Venerable sir, the wanderer Jambukhādaka said this to the Venerable Sāriputta: '“Nibbāna, Nibbāna,” it is said, friend Sāriputta. What, friend, is Nibbāna?' On that occasion, venerable sir, the Venerable Elder Sāriputta, the General of the Dhamma, spoke thus: 'Friend, the destruction of lust, the destruction of hatred, the destruction of delusion—this is called Nibbāna.'

Dhammavādīpañhāsutta

The Discourse on the Question about a Speaker of the Dhamma

Pucchā – tattheva [Pg.157] āvuso porāṇakehi dhammasaṃgāhakamahātherehi tatiyaṃ saṃgītaṃ dhammavādīpañhāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Friend, right there, where, concerning whom, on what occasion, by whom, and how was the Discourse on the Question about a Speaker of the Dhamma, the third discourse recited by the ancient great elders, the compilers of the Dhamma, spoken?

Vissajjanā – magadhesuyeva bhante nālakagāme jambukhādakaṃ paribbājakaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Jambukhādako bhante paribbājako āyasmantaṃ sāriputtaṃ etadavoca ‘‘ke nu kho āvuso sāriputta loke dhammavādino, ke loke suppaṭipannā, ke loke sugatā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘ye kho āvuso rāgappahānāya dhammaṃ desenti, dosappahānāya dhammaṃ desenti, mohappahānāya dhammaṃ desenti. Te loke dhammavādino’’ti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

Response: Venerable sir, right in Magadha, in the village of Nālaka, concerning the wanderer Jambukhādaka, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma. Venerable sir, the wanderer Jambukhādaka said this to the Venerable Sāriputta: 'Who, friend Sāriputta, are the speakers of Dhamma in the world? Who in the world are practicing the good way? Who in the world are the well-farers?' On that occasion, venerable sir, the Venerable Elder Sāriputta, the General of the Dhamma, spoke thus: 'Those, friend, who teach the Dhamma for the abandoning of lust, who teach the Dhamma for the abandoning of hatred, who teach the Dhamma for the abandoning of delusion: they are the speakers of Dhamma in the world.'

Ke [Pg.158] loke suppaṭipannā.

Who in the world are practicing the good way?

Ke loke sugatā.

Who in the world are the well-farers?

Dukkarapañhāsutta

The Discourse on the Difficult Question

Pucchā – tattheva [Pg.161] porāṇakehi dhammasaṃgāhaka mahātherehi pariyosānasuttabhāvena saṃgītaṃ dukkarapañhāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Right there, where, concerning whom, on what occasion, by whom, and how was the Discourse on the Difficult Question spoken, which was recited by the ancient great elders, the compilers of the Dhamma, as the concluding discourse?

Vissajjanā – magadhesuyeva nālakagāme jambukhādakaṃ paribbājakaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Jambukhādako bhante paribbājako āyasmantaṃ sāriputtaṃ etadavoca ‘‘kiṃ nu kho āvuso sāriputta imasmiṃ dhammavinaye dukkara’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘pabbajjā kho āvuso imasmiṃ dhammavinaye dukkarā’’ti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

Response: Right there in Magadha, in the village of Nālaka, concerning the wanderer Jambukhādaka, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma. Venerable sir, the wanderer Jambukhādaka said this to the Venerable Sāriputta: 'What, friend Sāriputta, is difficult to do in this Dhamma and Discipline?' On that occasion, venerable sir, the Venerable Elder Sāriputta, the General of the Dhamma, spoke thus: 'Friend, the going forth is difficult to do in this Dhamma and Discipline.'

Moggallānasaṃyutta

The Connected Discourses with Moggallāna

Sakkasutta

The Discourse with Sakka

Pucchā – moggallānasaṃyutte [Pg.163] āvuso dasamaṃ saṃgītaṃ sakkasuttaṃ kattha kaṃ ārabbha kena kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses with Moggallāna, where, concerning whom, by whom, and how was the Discourse with Sakka, the tenth recited discourse, spoken?

Vissajjanā – devesu bhante tāvatiṃsesu sakkaṃ devānamindaṃ ārabbha ‘‘sādhu kho devānaminda buddhasaraṇagamanaṃ hoti, buddhasaraṇagamanahetu kho devānaminda [Pg.164] evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti evamādinā bhante āyasmatā mahāmoggallānattherena bhāsitaṃ.

Response: Venerable sir, among the Tāvatiṃsa devas, concerning Sakka, lord of the devas, it was spoken by the Venerable Elder Mahāmoggallāna thus: 'It is good, lord of the devas, to go for refuge to the Buddha. For the reason of going for refuge to the Buddha, lord of the devas, some beings here, at the breaking up of the body, after death, are reborn in a good destination, a heavenly world.'

Cittasaṃyutta

The Connected Discourses with Citta

Nigaṇṭhanāṭaputtasutta

The Discourse with Nigaṇṭha Nāṭaputta

Pucchā – cittasaṃyutte [Pg.168] āvuso porāṇakehi dhammasaṃgāhakamahātherehi aṭṭhamaṃ saṃgītaṃ nigaṇṭhanāṭaputtasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses with Citta, where, concerning whom, on what occasion, by whom, and how was the Discourse with Nigaṇṭha Nāṭaputta, the eighth recited discourse, spoken by the ancient great elders, the compilers of the Dhamma?

Vissajjanā – macchikāsaṇḍe bhante nigaṇṭhaṃ nāṭaputtaṃ ārabbha cittena gahapatinā bhāsitaṃ. Nigaṇṭho bhante nāṭaputto cittaṃ gahapatiṃ etadavoca ‘‘saddahasi tvaṃ gahapati samaṇassa gotamassa atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘na khvāhaṃ ettha bhante bhagavato saddhāya gacchāmi, atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti evamādinā cittena gahapatinā bhāsitaṃ.

Response: Venerable sir, at Macchikāsaṇḍa, concerning Nigaṇṭha Nāṭaputta, it was spoken by the householder Citta. Venerable sir, Nigaṇṭha Nāṭaputta said this to the householder Citta: 'Householder, do you believe that for the ascetic Gotama there is a concentration without applied thought and without sustained thought, that there is a cessation of applied and sustained thought?' On that occasion, venerable sir, the householder Citta spoke thus: 'Venerable sir, in this matter I do not proceed by faith in the Blessed One that there is a concentration without applied thought and without sustained thought, and that there is a cessation of applied and sustained thought.'

Idaṃ [Pg.169] bhavanto passantu.

Venerable sirs, see this.

Yāva ujuko cāyaṃ citto gahapati.

Indeed, how upright is this householder Citta!

‘‘Ahaṃ [Pg.170] kho bhante yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi’’ –

‘Venerable sir, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which has applied and sustained thought, with rapture and pleasure born of seclusion.’

Idaṃ [Pg.171] bhavanto passantu.

Venerable sirs, see this.

Acelakassapasutta

The Discourse with the Naked Ascetic Kassapa

Pucchā – tattheva [Pg.172] āvuso porāṇakehi dhammasaṃgāhakamahātherehi navamaṃ saṃgītaṃ acelakassapasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question – Venerable sirs, where, concerning whom, on what occasion, by whom, and in what manner was the ninth discourse, the Acelakassapa Sutta, spoken there, which was compiled by the great elder Dhamma-compilers of old?

Vissajjanā – tattheva bhante macchikāsaṇḍe acelaṃ kassapaṃ ārabbha cittena gahapatinā bhāsitaṃ. Acelo bhante kassapo cittaṃ gahapatiṃ etadavoca ‘‘imehi pana te gahapati tiṃsamattehi vassehi atthi koci uttarimanussadhammo alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘gihinopi siyā bhante ahañhi bhante yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmī’’ti evamādinā cittena gahapatinā bhāsitaṃ.

Answer – Venerable sir, it was spoken there in Macchikāsaṇḍa, concerning the naked ascetic Kassapa, by the householder Citta. The naked ascetic Kassapa said to the householder Citta: "Householder, in these thirty years of yours, have you attained any superhuman quality, any distinction in knowledge and vision worthy of the noble ones, any comfortable abiding?" On that occasion, venerable sir, the householder Citta replied: "Venerable sir, even for a householder, it might be. For, venerable sir, whenever I want, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, with rapture and pleasure." Thus and so on it was spoken by the householder Citta.

Gāmaṇisaṃyutta

The Saṃyutta on Village Headmen

Caṇḍasutta

The Discourse with Caṇḍa

Pucchā – tenāvuso [Pg.175] bhagavatā…pe… sammāsambuddhena gāmaṇisaṃyutte paṭhamaṃ caṇḍasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Venerable sirs, where, concerning whom, on what occasion, and in what manner was the first discourse in the Saṃyutta on Village Headmen, the Discourse with Caṇḍa, spoken by that Blessed One... the Perfectly Self-Enlightened One?

Vissajjanā – sāvatthiyaṃ [Pg.176] bhante caṇḍaṃ gāmaṇiṃ ārabbha bhāsitaṃ. Caṇḍo bhante gāmaṇi bhagavantaṃ etadavoca ‘‘ko nu kho bhante hetu ko paccayo, yena midhekacco caṇḍo caṇḍotveva saṅkhaṃ gacchati. Ko pana bhante hetu ko paccayo, yena midhekacco sorato soratotveva saṅkhaṃ gacchatī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘idha gāmaṇi ekaccassa rāgo appahīno hoti, rāgassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti, so caṇḍotveva saṅkhaṃ gacchatī’’ti evamādinā bhagavatā bhāsitaṃ.

Answer – Venerable sir, it was spoken in Sāvatthī concerning the village headman Caṇḍa. The village headman Caṇḍa said to the Blessed One: "Venerable sir, what is the cause, what is the reason, why some person here goes by the designation 'violent'? And what is the cause, what is the reason, why some person here goes by the designation 'gentle'?" On that occasion, venerable sir, the Blessed One said: "Here, village headman, for a certain person lust is unabandoned. Because their lust is unabandoned, others anger them. Being angered by others, they display anger. Thus, they go by the designation 'violent.'" Thus and so on it was spoken by the Blessed One.

Khettūpamasutta

The Discourse with the Simile of the Field

Pucchā – tattheva [Pg.178] āvuso porāṇakehi dhammasaṃgāhakamahātherehi sattamaṃ saṃgītaṃ khettūpamasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Venerable sirs, where, concerning whom, on what occasion, and in what manner was the seventh discourse, the Discourse with the Simile of the Field, spoken there, which was compiled by the great elder Dhamma-compilers of old?

Vissajjanā – nāḷandāyaṃ bhante pāvārikambavane asibandhakaputtaṃ gāmaṇiṃ ārabbha bhāsitaṃ. Asibandhakaputto bhante gāmaṇi bhagavantaṃ etadavoca ‘‘nanu bhante bhagavā sabbapāṇabhūtahitānukampī viharatīti. Evaṃ gāmaṇi tathāgato sabbapāṇabhūtahitānukampī viharatīti. Atha kiñcarahi bhante bhagavā ekaccānaṃ sakkaccaṃ dhammaṃ deseti, ekaccānaṃ no tathā [Pg.179] sakkaccaṃ dhammaṃ desetī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘tena hi gāmaṇi taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsī’’ti evamādinā bhagavatā bhāsitaṃ.

Answer – At Nāḷandā, venerable sir, in Pāvārika’s mango grove, this was spoken concerning the village headman Asibandhakaputta. The village headman Asibandhakaputta said to the Blessed One: "Venerable sir, does not the Blessed One dwell compassionate, seeking the welfare of all living beings?" "Yes, village headman, the Tathāgata dwells compassionate, seeking the welfare of all living beings." "But then, venerable sir, why does the Blessed One teach the Dhamma earnestly to some, but not so earnestly to others?" On that occasion, venerable sir, the Blessed One spoke thus: "Well then, village headman, I will question you about that very thing. Answer as you think fit."

Saṅkhadhamasutta

The Discourse on the Conch Blower

Pucchā – tattheva [Pg.183] āvuso porāṇakehi dhammasaṃgāhaka mahātherehi aṭṭhamaṃ saṃgītaṃ saṅkhadhamasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Venerable sirs, where, concerning whom, on what occasion, and in what manner was the eighth discourse, the Discourse on the Conch Blower, spoken by the Blessed One, which was compiled there by the great elder Dhamma-compilers of old?

Vissajjanā – nāḷandāyaṃyeva bhante pāvārikambavane asibandhakaputtaṃ gāmaṇiṃ nigaṇṭhasāvakaṃ ārabbha bhāsitaṃ. Bhagavā bhante asibandhakaputtaṃ gāmaṇiṃ nigaṇṭhasāvakaṃ etadavoca ‘‘kathaṃ nu kho gāmaṇi nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī’’ti. Evaṃ kho bhante nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ deseti ‘‘yo koci pāṇaṃ atipāteti, sabbo so āpāyiko nerayiko. (Peyyāla) yaṃbahulaṃ yaṃbahulaṃ viharati, tena tena nīyatī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘yaṃbahulaṃ yaṃbahulañca gāmaṇi viharati, tena tena nīyati, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacana’’nti evaṃ kho bhagavatā saṃkhittena bhāsitaṃ.

Answer – At Nāḷandā itself, venerable sir, in Pāvārika’s mango grove, it was spoken concerning the village headman Asibandhakaputta, a disciple of the Nigaṇṭhas. The Blessed One said to the village headman Asibandhakaputta, a disciple of the Nigaṇṭhas: “How, village headman, does Nigaṇṭha Nāṭaputta teach the Dhamma to his disciples?” “Thus, venerable sir, Nigaṇṭha Nāṭaputta teaches the Dhamma to his disciples: ‘Whoever kills a living being is wholly bound for the lower realms, bound for hell. (Repetition) Whatever one habitually dwells with, by that one is led.’” On that occasion, venerable sir, the Blessed One spoke briefly: “Village headman, if one is led by whatever one habitually dwells with, this being so, then according to the statement of Nigaṇṭha Nāṭaputta, no one will be bound for the lower realms, bound for hell.”

Yaṃ bahulavāda

The Doctrine of What is Habitual

Pucchā – kathañcāvuso [Pg.185] tattha bhagavatā yaṃbahulavāde doso pakāsito.

Question – And how, venerable sirs, has the Blessed One exposed the fault in the doctrine of what is habitual there?

Vissajjanā – taṃ kiṃ maññasi gāmaṇi, yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya katamo bahutaro samayo yaṃ vāso pāṇamatipāteti. Yaṃ vā so pāṇaṃ nātipātetīti evamādinā bhante tattha bhagavatā asibandhakaṃ nigaṇṭhanāṭaputtassa sāvakaṃ gāmaṇiṃ pucchitvā pucchitvā yaṃbahulavāde doso pakāsito.

Answer – “What do you think, village headman? That person who kills living beings—whether by night or by day, taking into account all occasions—which period is more frequent: when he is killing living beings or when he is not killing them?” Thus and so on, venerable sir, the Blessed One, by repeatedly questioning the village headman Asibandhakaputta, a disciple of Nigaṇṭha Nāṭaputta, exposed the fault in the doctrine of what is habitual there.

Pucchā – kathañcāvuso [Pg.188] tattha bhagavatā anekaṃsa vipākakammassa ekaṃ savipākavāde doso pakāsito.

Question – And how, venerable sirs, has the Blessed One exposed the fault in the doctrine of a single result for karma with manifold results there?

Vissajjanā – idha gāmaṇi ekacco satthā evaṃvādī hoti evaṃdiṭṭhi yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti evamādinā bhante tattha bhagavatā anekaṃsa kammavipākassa ekaṃsavipākavāde doso vitthāretvā pakāsito.

Answer – “Here, village headman, a certain teacher holds such a doctrine and such a view: ‘Whoever kills any living being is wholly bound for the lower realms, bound for hell.’” Thus and so on, venerable sir, the Blessed One has extensively exposed the fault in the doctrine of a single result for karma with manifold results there.

Pucchā – kathañcāvuso [Pg.189] tattha bhagavatā yathādhammasāsane guṇovibhajitvā pakāsito.

Question – And how, venerable sirs, has the Blessed One, in accordance with the Dhamma-teaching, analyzed and exposed the virtue there?

Vissajjanā – idha [Pg.190] pana gāmaṇi tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaropurisa dammasārathi satthādevamanussānaṃ buddho bhagavā, so anekapariyāyena pāṇātipātaṃ garahati vigarahati. ‘‘Pāṇātipātā viramathā’’ti cāhāti evamādinā bhante bhagavatā tattha yathādhammasāsane guṇo vitthāretvā pakāsito.

Answer – “Here, village headman, the Tathāgata arises in the world, an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, a Fortunate One, knower of the world, an unsurpassed trainer of persons to be tamed, a Teacher of devas and humans, a Buddha, a Blessed One. He in many ways blames and condemns the taking of life. ‘Abstain from taking life,’ he says.” Thus and so on, venerable sir, the Blessed One has extensively exposed the virtue in that Dhamma-teaching there.

Bhadrakasutta

The Discourse with Bhadraka

Pucchā – tattheva [Pg.193] āvuso porāṇakehi dhammasaṃgāhakamahātherehi ekādasamaṃ saṃgītaṃ bhadrakasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Venerable sirs, where, concerning whom, on what occasion, and in what manner was the eleventh discourse, the Discourse with Bhadraka, spoken by the Blessed One, which was compiled there by the great elder Dhamma-compilers of old?

Vissajjanā – mallesu bhante uruvelakappenāma mallānaṃ nigame bhadrakaṃ gāmaṇiṃ ārabbha bhāsitaṃ. Bhadrako bhante gāmaṇi bhagavantaṃ etadavoca ‘‘sādhu me bhante bhagavā dukkhassa samudayañca atthaṅgamañca desetū’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘ahañce te gāmaṇi atītamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ ‘evaṃ ahosi atītamaddhāna’nti. Tatra te siyā kaṅkhā siyā vimatī’’ti evamādinā bhagavatā bhāsitaṃ.

Answer – Venerable sir, it was spoken among the Mallas, in the Mallas’ town named Uruvelakappa, concerning the headman Bhadraka. Venerable sir, the headman Bhadraka said this to the Blessed One: “Venerable sir, it would be good if the Blessed One would teach me the origin and cessation of suffering.” On that occasion, venerable sir, the Blessed One spoke thus: “If, headman, I were to teach you the origin and cessation of suffering concerning the past, saying, ‘Thus it was in the past,’ doubt or uncertainty might arise in you.”

Sādhu [Pg.194] me bhante bhagavā dukkhassaSamudayañca atthaṅgamañca desetu–

“Venerable sir, it would be good if the Blessed One would teach me the origin and cessation of suffering.”

‘‘Taṃ [Pg.195] kiṃ maññasi gāmaṇi, atthi uruvelakappe manussā’’ –

“What do you think, headman, are there people in Uruvelakappa?”

Rāsiyasutta

The Discourse with Rāsiya

Pucchā – tenāvuso [Pg.199] bhagavatā…pe… sammāsambuddhena gāmaṇisaṃyutte dvādasamaṃ saṃgītaṃ rāsiyasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Venerable sirs, where, concerning whom, on what occasion, and in what manner was the twelfth compiled discourse in the Saṃyutta on Village Headmen, the Discourse with Rāsiya, spoken by that Blessed One... the Perfectly Self-Enlightened One?

Vissajjanā – mallesu bhante uruvelakappenāma mallānaṃ nigame rāsiyaṃ gāmaṇiṃ ārabbha bhāsitaṃ. Rāsiyo bhante gāmaṇi bhagavantaṃ upasaṅkamitvā etadadoca [Pg.200] ‘‘sutaṃ me bhante ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tamassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’’ti. Ye te bhante evamāhaṃsu ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’’ti. Kacci te bhante bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākarontī’’ti. Tasmiṃ bhante vatthusmiṃ ye te gāmaṇi evamāhaṃsu ‘‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’’ti evamādinā bhagavatā bhāsitaṃ.

The Reply – Venerable sir, it was spoken among the Mallas, in the Mallas’ town named Uruvelakappa, concerning the headman Rāsiya. Venerable sir, the headman Rāsiya approached the Blessed One and said this: “Venerable sir, I have heard: ‘The ascetic Gotama disparages all asceticism; he categorically blames and censures every ascetic who lives a harsh life.’ Are those who say this, venerable sir, reporting the Blessed One’s words, not misrepresenting the Blessed One with what is untrue, and explaining the teaching in accordance with the teaching?” On that occasion, venerable sir, the Blessed One spoke, beginning with the words: “Gāmaṇi, those who say, ‘The ascetic Gotama disparages all asceticism; he categorically blames and censures every ascetic who lives a harsh life...’”

Pucchā – kathañcāvuso [Pg.202] tattha bhagavatā garahitabbāgarahitabbā kāmabhogino vitthārena vibhajitvā pakāsitā.

The Question – And how, friend, has the Blessed One there distinguished and explained in detail those sensualists who are blameworthy and blameless?

Vissajjanā – tayo kho me gāmaṇi kāmabhogino santo saṃvijjamānā lokasmiṃ. Katame tayo. Idha gāmaṇi ekacco kāmabhogī adhammena [Pg.203] bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti, na saṃvibhajati na puññāni karotīti evamādinā bhante tattha bhagavatā garahitabbāgarahitabbā kāmabhogino vitthārena vibhajitvā pakāsitā.

The Reply – Headman, there are these three kinds of sensualists found existing in the world. What three? Here, headman, a certain sensualist seeks wealth unlawfully and violently. Having sought wealth unlawfully and violently, he neither makes himself happy nor satisfies himself, nor does he share or make merit. Thus, venerable sir, the Blessed One has there distinguished and explained in detail the blameworthy and blameless sensualists.

Pucchā – kathañcāvuso [Pg.207] tattha bhagavatā garahitabbāgarahitabbā tapassino lūkhajīvino vitthārena vibhajitvā pakāsitā.

The Question – And how, friend, were those ascetics who live a harsh life, who are blameworthy and blameless, distinguished and explained in detail there by the Blessed One?

Vissajjanā – tayo me gāmaṇi tapassino lūkhajīvino santo saṃvijjamānā lokasmiṃ. Katame tayo. Idha gāmaṇī ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti ‘‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’’nti, so attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti evamādinā bhante tattha bhagavatā garahitabbāgarahitabbā tapassino lūkhajīvino vitthārena vibhajitvā pakāsitā.

The Reply – Headman, there are three kinds of ascetics who live a harsh life found existing in the world. What three? Here, headman, a certain ascetic, living a harsh life, has gone forth from the household life into homelessness out of faith, thinking: “Perhaps I may attain a wholesome state, perhaps I may realize a superior human state, a distinction in knowledge and vision worthy of the noble ones.” He heats and torments himself, yet he does not attain a wholesome state, nor does he realize a superior human state, a distinction in knowledge and vision worthy of the noble ones. Thus, venerable sir, the Blessed One has there distinguished and explained in detail the blameworthy and blameless ascetics who live a harsh life.

Abyākatasaṃyutta

The Connected Discourses on the Undeclared

Khemāsutta

The Khemā Sutta

Pucchā – abyākatasaṃyutte [Pg.209] panāvuso porāṇakehi dhammasaṃgāhaka mahātherehi paṭhamaṃ saṃgītaṃ khemāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Kathañca taṃ bhagavatāpi puna bhāsitaṃ.

The Question – And in the Connected Discourses on the Undeclared, friend, where, concerning whom, on what subject, and by whom was the Khemā Sutta—the first discourse recited by the ancient elder compilers of the Dhamma—spoken? And how was it also spoken again by the Blessed One?

Vissajjanā – antarā ca bhante sāvatthiṃ antarā ca sāketaṃ toraṇavatthusmiṃ padese rājānaṃ pasenadiṃ kosalaṃ ārabbha khemāya bhikkhuniyā bhāsitaṃ. Rājā bhante pasenadi kosalo yena khemā bhikkhunī tenupasaṅkami, upasaṅkamitvā abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho bhante rājā pasenadikosalo khemaṃ bhikkhuniṃ etadavoca ‘‘kiṃ nukho ayye hoti tathāgato paraṃmaraṇā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘abyākataṃ kho etaṃ mahārāja bhagavatā hoti tathāgato paraṃ maraṇā’’ti evamādinā khemāya bhikkhuniyā bhāsitaṃ. Bhagavatā ca bhante aparena samayena raññā pasenadikosalena puṭṭhena evameva puna bhāsitaṃ.

The Reply – Venerable sir, it was spoken between Sāvatthī and Sāketa, in the region of Toraṇavatthu, concerning King Pasenadi of Kosala, by the bhikkhunī Khemā. Venerable sir, King Pasenadi of Kosala approached the bhikkhunī Khemā, and having approached, paid homage to her and sat down to one side. Seated to one side, venerable sir, King Pasenadi of Kosala said this to the bhikkhunī Khemā: “Now then, venerable lady, does the Tathāgata exist after death?” On that subject, venerable sir, the bhikkhunī Khemā spoke thus, beginning with: “This, great king, has not been declared by the Blessed One—that the Tathāgata exists after death.” And later, venerable sir, when questioned by King Pasenadi of Kosala, the Blessed One spoke in the same way.

Kiṃ [Pg.211] panayye nahoti tathāgato paraṃ maraṇā.

“But then, venerable lady, does the Tathāgata not exist after death?”

Kutūhalasālāsutta

The Kutūhalasālā Sutta

Pucchā – tattheva [Pg.215] āvuso porāṇakehi dhammasaṃgāhakamahātherehi navamaṃ saṃgītaṃ kutūhalasālāsuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

The Question – There, friend, regarding the Kutūhalasālā Sutta, the ninth discourse recited by the ancient great elders who compiled the Dhamma: where, concerning whom, in what connection, and how was it spoken by the Blessed One?

Vissajjanā – vesāliyaṃ bhante vacchagottaṃ paribbājakaṃ ārabbha bhāsitaṃ. Vacchagotto bhante paribbājako bhagavantaṃ upasaṅkamitvā ‘‘purimāni bho gotama divasāni purimatarāni sambahulānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ paribbājakānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarakathā udapādī’’ti evamādikaṃ vacanaṃ avoca. Tasmiṃ bhante vatthusmiṃ ‘‘alañhi te vaccha kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā’’ti evamādinā bhagavatā bhāsitaṃ.

The Reply – In Vesālī, venerable sir, it was spoken concerning the wanderer Vacchagotta. Venerable sir, the wanderer Vacchagotta approached the Blessed One and said: “Master Gotama, in days gone by, a discussion arose among many ascetics, brahmins, and wanderers of various sects, gathered and assembled in the debating hall...” On that occasion, venerable sir, the Blessed One spoke thus: “Vaccha, it is fitting for you to be perplexed, fitting to doubt. For doubt has arisen in you in a situation that warrants doubt.”

Mahāvaggasaṃyuttapāḷi

The Connected Discourses of the Great Chapter

Avijjāvagga

The Chapter on Ignorance

Upaḍḍhasutta

The Discourse on the Half

Pucchā – mahāvaggasaṃyutte [Pg.219] panāvuso porāṇakehi dhammasaṃgāhakamahātherehi dutiyaṃ saṃgītaṃ upaḍḍhasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

The Question – And furthermore, friend, in the Connected Discourses of the Great Chapter, regarding the Upaḍḍha Sutta, the second discourse recited by the ancient great elders who compiled the Dhamma: where, concerning whom, in what circumstance, and how was it spoken by the Blessed One?

Vissajjanā – sakkesu bhante sakkare nāma sakyānaṃ nigame āyasmantaṃ ānandattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante ānandatthero bhagavantaṃ etadavoca ‘‘upaḍḍhamidaṃ bhante brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘mā hevaṃ ānanda, mā hevaṃ ānanda, sakalamevidaṃ ānanda brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti evamādinā bhagavatā bhāsitaṃ.

The Reply – Venerable sir, among the Sakyans, in the Sakyan town named Sakkara, it was spoken concerning the Venerable Elder Ānanda. Venerable sir, the Venerable Elder Ānanda said this to the Blessed One: “Half of this holy life, venerable sir, is this: good friendship, good companionship, good association.” On that occasion, venerable sir, the Blessed One said: “Not so, Ānanda, not so, Ānanda. The whole of this holy life, Ānanda, is this: good friendship, good companionship, good association.”

Mamaṃ [Pg.220] hi ānanda kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti.

For, Ānanda, by relying on me as a good friend, beings subject to birth are freed from birth.

Bojjhaṅgasaṃyutta

The Connected Discourses on the Factors of Awakening

Kuṇḍaliyasutta

The Kuṇḍaliya Sutta

Pucchā – bojjhaṅgasaṃyutte [Pg.221] panāvuso porāṇakehi dhammasaṃgāhakamahātherehi chaṭṭhaṃ saṃgītaṃ kuṇḍaliyasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

The Question – But, friend, in the Connected Discourses on the Factors of Awakening, regarding the Kuṇḍaliya Sutta, the sixth discourse recited by the ancient great elders who compiled the Dhamma: where was it spoken by the Blessed One, concerning whom, on what subject matter, and how?

Vissajjanā – sākete bhante añjanavane migadāye kuṇḍaliyaṃ paribbājakaṃ ārabbha bhāsitaṃ. Kuṇḍaliyo bhante paribbājako bhagavantaṃ upasaṅkamitvā ‘‘ahamasmi bho gotama ārāmanissayī parisāvacaro, tassa mayhaṃ bho gotama pacchābhattaṃ bhuttapātarāsassa ayamācāro hoti ārāmena ārāmaṃ uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi, so tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṃsañceva kathaṃ kathante upārambhānisaṃsañca, bhavaṃ pana gotamo kimānisaṃso viharatī’’ti etaṃ vacanaṃ avoca. Tasmiṃ bhante vatthusmiṃ ‘‘vijjāvimuttiphalānisaṃso [Pg.222] kho kuṇḍaliya tathāgato viharatī’’ti evamādinā bhagavatā bhāsitaṃ.

The Reply – Venerable sir, this was spoken at Sāketa, in the Añjana Grove, the deer park, concerning the wanderer Kuṇḍaliya. The wanderer Kuṇḍaliya, venerable sir, approached the Blessed One and said: “I, Master Gotama, dwell dependent on a park, frequenting assemblies. After my morning meal, this is my practice: I wander and stroll from park to park, from garden to garden. There I see some ascetics and brahmins who speak for the sake of refutation and censure. But for what benefit does Master Gotama dwell?” On that occasion, venerable sir, the Blessed One said: “The Tathāgata dwells for the benefit of the fruit of knowledge and liberation, Kuṇḍaliya.”

Paṭhama gilānasutta

The First Discourse on Sickness

Pucchā – tenāvuso [Pg.224] bhagavvatā jānatā…pe… sammāsambuddhena bojjhaṅgasaṃyutte dutiye gilānavagge paṭhamagilānasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friends, by that Blessed One who knows... who is a Perfectly Enlightened One—where, concerning whom, on what occasion, and how was the First Discourse on the Sick spoken, in the Connected Discourses on the Factors of Enlightenment, in the second chapter on the sick?

Vissajjanā – rājagahe bhante pippaliguhāyaṃ āyasmantaṃ mahākassapattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante mahākassapatthero pippaliguhāyaṃ viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhante bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā āyasmantaṃ mahākassapaṃ [Pg.225] etadavoca– ‘‘kacci te kassapa khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamoti. Na me bhante khamanīyaṃ na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘sattime kassapa bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī’’ti evamādinā bhagavatā bhāsitaṃ.

Answer: Venerable sir, at Rājagaha, in the Pipphali Cave, it was spoken concerning the Venerable Elder Mahākassapa. Venerable sir, the Venerable Elder Mahākassapa was dwelling in the Pipphali Cave, afflicted, suffering, and gravely ill. Then, venerable sir, in the evening, the Blessed One arose from seclusion and approached the Venerable Mahākassapa. Having approached, he sat down on the prepared seat. Seated, the Blessed One said this to the Venerable Mahākassapa: 'Kassapa, are you bearing up? Are you keeping on? Are your painful feelings subsiding and not increasing? Is their subsiding apparent, and not their increasing?' 'Venerable sir, I am not bearing up, I am not keeping on. My painful feelings are increasing, not subsiding. Their increasing is apparent, and not their subsiding.' On that occasion, venerable sir, the Blessed One spoke, beginning with the words: 'These seven factors of enlightenment, Kassapa, have been well expounded by me; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbāna.'

Udāyisutta

The Udāyi Sutta

Pucchā – tattheva [Pg.227] āvuso tatiye udāyivagge porāṇakehi dhammasaṃgāhakamahātherehi dasamaṃ saṃgītaṃ udāyisuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Therein, friends, in the third Udāyi chapter, the Udāyi Sutta, the tenth discourse recited by the great elder compilers of the Dhamma of old: where, concerning whom, on what occasion, and how was it spoken by the Blessed One?

Vissajjanā – sumbhesu bhante setakenāma sumbhānaṃ nigame āyasmantaṃ udāyittheraṃ ārabbha bhāsitaṃ. Āyasmā bhante udāyitthero bhagavantaṃ upasaṅkamitvā ‘‘acchariyaṃ bhante, abbhutaṃ bhante, yāva bahukatañca me bhante bhagavati pemañca gāravo ca hirī ca ottappañcāti evamādikaṃ vacanaṃ avoca. Tasmiṃ bhante vatthusmiṃ ‘‘sādhu sādhu udāyi eso hi te udāyi maggo paṭiladdho. Yo te bhāvito bahulīkato, tathā tathā viharantaṃ tathattāya upanessati, yathā tvaṃ ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissatī’’ti. Evaṃ kho bhagavatā bhāsitaṃ.

Answer: Venerable sir, in the land of the Sumbhas, in a market town of the Sumbhas named Setaka, it was spoken concerning the Venerable Elder Udāyi. Venerable sir, the Venerable Elder Udāyi approached the Blessed One and said: 'It is wonderful, venerable sir, it is marvelous, venerable sir, how great is my love, respect, moral shame, and moral dread for the Blessed One!' On that occasion, venerable sir, the Blessed One spoke thus: 'Good, good, Udāyi! This is indeed the path you have attained, Udāyi. When you have developed and cultivated it, dwelling thus, it will lead you to such a state that you will understand: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more of this state of being.”' Thus was it spoken by the Blessed One.

Satipaṭṭhānasaṃyutta

The Connected Discourses on the Foundations of Mindfulness

Satisutta

The Sutta on Mindfulness

Pucchā – satipaṭṭhānasaṃyutte [Pg.230] āvuso porāṇakehi dhammasaṃgāhaka mahātherehi dutiyaṃ saṃgītaṃ satisuttaṃ bhagavatā kattha kaṃ kārabbha kathañca bhāsitaṃ.

Question: Friends, in the Connected Discourses on the Foundations of Mindfulness, where, concerning whom, and how was the Sutta on Mindfulness spoken by the Blessed One, it being the second discourse recited by the great elder compilers of the Dhamma of old?

Vissajjanā – vesāliyaṃ bhante ambapālivane sambahule bhikkhū ārabbha ‘‘sato bhikkhave bhikkhu vihareyya sampajāno ayaṃ vo amhākaṃ anusāsanī’’ti evamādinā bhagavatā bhāsitaṃ.

Answer: At Vesālī, venerable sir, in Ambapālī's Grove, concerning many monks, it was spoken by the Blessed One, beginning with the words: 'Mindful and clearly comprehending should a monk dwell, monks. This is our instruction to you.'

Sālasutta

The Sālā Sutta

Pucchā – tattheva [Pg.232] āvuso porāṇakehi dhammasaṃgāhakamahātherehi catutthaṃ saṃgītaṃ sālasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Therein, friends, where, concerning whom, and how was the Sālā Sutta spoken by the Blessed One, it being the fourth discourse recited by the great elder compilers of the Dhamma of old?

Vissajjanā – kosalesu bhante sālāyanāma kesalānaṃ brāhmaṇagāme sambahule bhikkhū ārabbha ‘‘ye te bhikkhave bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo bhikkhave bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti evamādinā bhante bhagavatā bhāsitaṃ.

Answer: Venerable sir, among the Kosalans, in a brahmin village of the Kosalans named Sālā, concerning many monks, the Blessed One spoke, venerable sir, beginning with the words: 'Monks, those monks who are new, recently gone forth, newly come to this Dhamma and Discipline—you should encourage them, settle them, and establish them in the development of the four foundations of mindfulness.'

Sakuṇagghisutta

The Hawk Sutta

Pucchā – tattheva [Pg.234] āvuso porāṇakehi dhammasaṃgāhakamahātherehi chaṭṭhaṃ saṃgītaṃ sakuṇagghisuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Therein, friends, where, concerning whom, and how was the Hawk Sutta spoken by the Blessed One, it being the sixth discourse recited by the great elder compilers of the Dhamma of old?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘bhūtapubbaṃ bhikkhave sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi. Atha kho bhikkhave lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi mayamevamha alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye, sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāhaṃ sakuṇagghi alaṃ abhavissa yadidaṃ yuddhāyā’’ti evamādinā bhagavatā bhāsitaṃ.

Answer: At Sāvatthī, venerable sir, concerning many monks, the Blessed One spoke, beginning with the words: 'Once upon a time, monks, a hawk suddenly swooped down and seized a quail. Then, monks, as the quail was being carried off by the hawk, it lamented thus: “We are indeed unlucky, we have little merit, that we wandered in an improper range, in another’s domain. If today we had wandered in our proper range, in our own ancestral territory, this hawk would have been no match for me in battle!”'

Mayamevamha [Pg.235] alakkhikā, mayaṃ appapuññā.

We are indeed unfortunate, we are of little merit.

Ko pana te lāpa gocaro sako pettiko visayo.

What then, quail, is your proper range, your own ancestral domain?

Yadidaṃ naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ.

It is a ploughed field with its clods of earth.

Ehi [Pg.236] kho dāni me sakuṇagghi, ehi kho dāni me sakuṇagghi,

Come at me now, hawk! Come at me now, hawk!

(Dāruguḷoviya vinivattitvā tasseva leḍḍussa antare paccupādi. Aṭṭhakathā)

(Like a wooden ball, it turned back and reappeared within that very clod of earth. — Commentary)

Evañhi taṃ bhikkhave hoti yo agocare carati paravisaye.

So it is, monks, for one who wanders in an improper range, in another’s domain.

Tasmātiha [Pg.237] bhikkhave mā agocare carittha paravisaye.

Therefore, monks, do not wander in an improper range, in another’s domain.

Gocare bhikkhave caratha sake pettike visaye.

Wander, monks, in your proper range, in your own ancestral domain.

Gocare bhikkhave carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ.

For those wandering in their proper range, monks, in their own ancestral domain, Māra will not find an opening, Māra will not find a foothold.

Bhikkhunupassayasutta

The Sutta on the Nuns' Quarters

Pucchā – tattheva [Pg.238] āvuso porāṇakehi dhammasaṃgāhakamahātherehi dasamaṃ saṃgītaṃ bhikkhunupassayasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Therein, friends, where, concerning whom, on what occasion, and how was the Sutta on the Nuns' Quarters spoken by the Blessed One, it being the tenth discourse recited by the great elder compilers of the Dhamma of old?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ ānandattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante ānando yāvattako ahosi bhikkhunīhi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Tasmiṃ bhante vatthusmiṃ ‘‘evametaṃ ānanda, evametaṃ ānanda, yohi koci ānanda bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’’ti evamādinā bhagavatā bhāsitaṃ.

Answer: At Sāvatthī, venerable sir, it was spoken concerning the Venerable Elder Ānanda. Venerable sir, the Venerable Ānanda reported to the Blessed One all the conversation he had with the nuns. On that occasion, venerable sir, the Blessed One spoke, beginning with the words: 'So it is, Ānanda, so it is. Any monk or nun, Ānanda, who dwells with a mind well-established in the four foundations of mindfulness—it is to be expected that they will come to know a sublime distinction from a former to a later state.'

Cundasutta

The Cunda Sutta

Pucchā – tattheva [Pg.242] āvuso dutiye nālandavagge porāṇakehi dhammasaṃgāhakamahātherehi tatiyaṃ saṃgītaṃ cundasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friends, therein, in the second Nālanda chapter, the Cunda Sutta, it being the third discourse recited by the great elder compilers of the Dhamma of old: where, concerning whom, on what occasion, and how was it spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃyeva ānandattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante ānandatthero cundena samaṇuddesena saddhiṃ yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhante āyasmā ānando bhagavantaṃ etadavoca ‘‘ayaṃ bhante cundo samaṇuddeso evamāha ‘āyasmā bhante sāriputto parinibbuto, idamassa pattacīvara’nti. Api ca me bhante madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘kiṃ nu kho te ānanda sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā, paññākkhandhaṃvā, vimuttikkhandhaṃvā, vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: Venerable sir, it was spoken in Sāvatthī, concerning the Venerable Elder Ānanda himself. Venerable sir, the Venerable Elder Ānanda, together with the novice Cunda, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, venerable sir, the Venerable Ānanda said to the Blessed One: ‘Venerable sir, this novice Cunda says, “Venerable sir, Sāriputta has attained final Nibbāna; this is his bowl and robe.” But, venerable sir, my body feels as if it were drugged, the directions are also unclear to me, and the teachings do not occur to me—having heard that “Venerable Sāriputta has attained final Nibbāna.”’ On that occasion, venerable sir, concerning that matter, the Blessed One spoke, beginning with the words: “What then, Ānanda, did Sāriputta attain final Nibbāna taking away the aggregate of virtue, or the aggregate of concentration, or the aggregate of wisdom, or the aggregate of liberation, or the aggregate of knowledge and vision of liberation?”

Ayaṃ [Pg.243] bhante cundosamaṇuddeso evamāha.

Venerable sir, this novice Cunda says thus.

Tasmātihānanda [Pg.245] attadīpā viharatha attasaraṇā anaññasaraṇā dhammadīpā dhammasaraṇā anaññasaraṇā.

Therefore, Ānanda, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge.

Bāhiyasutta

The Discourse on Bāhiya

Pucchā – tattheva [Pg.246] āvuso porāṇakehi dhammasaṃgāhakamahātherehi pañcamaṃ saṃgītaṃ bāhiyasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, there, the Bāhiya Sutta, the fifth recited by the ancient great elders, the compilers of the Dhamma: where was it spoken by the Blessed One, concerning whom, regarding what subject matter, and how?

Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ bāhiyaṃ ārabbha bhāsitaṃ. Āyasmā bhante bāhiyo bhagavantaṃ etadavoca ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘tasmātiha tvaṃ bāhiya ādimeva visodhehi kusalesu dhammesu. Ko cādikusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ diṭṭhica ujukā’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: Venerable sir, it was spoken in Sāvatthī, concerning the Venerable Bāhiya. Venerable sir, the Venerable Bāhiya said to the Blessed One: ‘Good, venerable sir, let the Blessed One teach me the Dhamma briefly, so that having heard the Dhamma from the Blessed One, I may dwell alone, secluded, diligent, ardent, and resolute.’ On that occasion, venerable sir, concerning that matter, the Blessed One spoke, beginning with the words: “Therefore, Bāhiya, here purify the very beginning in wholesome states. And what is the beginning of wholesome states? Virtue well-purified and view made straight.”

Sīlaṭṭhitivagga

The Section on the Establishment of Virtue

Ciraṭṭhitisutta

The Discourse on Long Duration

Pucchā – tattheva [Pg.248] āvuso tatiye sīlaṭṭhitivagge porāṇakehi dhammasaṃgāhakamahātherehi dutiyaṃ saṃgītaṃ ciraṭṭhitisuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Friend, there, in that same place, in the third Section on the Establishment of Virtue, the Ciraṭṭhiti Sutta, the second recited by the ancient great elders, the compilers of the Dhamma: where, concerning whom, regarding what subject matter, by whom, and how was it spoken?

Vissajjanā – pāṭaliputte bhante āyasmantaṃ bhaddaṃ ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Āyasmā bhante bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca ‘‘ko nu kho āvuso ānanda hetu ko paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti, ko panāvuso ānanda hetu ko paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘sādhu sādhu āvuso bhadda, bhaddako kho te āvuso bhadda ummaṅgo’’ti evamādinā āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ.

Reply: Venerable sir, it was spoken in Pāṭaliputta, concerning the Venerable Bhadda, by the Venerable Elder Ānanda, the keeper of the Dhamma treasury. Venerable sir, the Venerable Bhadda, having risen from seclusion in the late afternoon, approached the Venerable Ānanda, and having approached, he said to the Venerable Ānanda: ‘What now, friend Ānanda, is the cause, what is the condition, whereby when the Tathāgata has attained final Nibbāna, the true Dhamma does not last long? And what now, friend Ānanda, is the cause, what is the condition, whereby when the Tathāgata has attained final Nibbāna, the true Dhamma lasts long?’ On that occasion, venerable sir, concerning that matter, the Venerable Elder Ānanda, the keeper of the Dhamma treasury, spoke, beginning with the words: ‘Good, good, friend Bhadda, well conceived is your inquiry, friend Bhadda.’

Bhaddako [Pg.249] te āvuso bhadda ummaṅgo.

Well conceived is your inquiry, friend Bhadda.

‘‘Catunnaṃ [Pg.250] kho āvuso satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ –

Friend, it is because the four foundations of mindfulness have not been developed and not been cultivated that when the Tathāgata has attained final Nibbāna, the true Dhamma does not last long.

Sirivaḍḍhasutta

The Discourse on Sirivaḍḍha

Pucchā – tassāvuso bhagavatā arahato sammāsambuddhassa pāvacanasamudayabhūtāya mahāvaggapāḷiyā satipaṭṭhānasaṃyutte sīlaṭṭhitivagge navamaṃ sirivaḍḍhasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Friend, regarding the Mahāvagga Pāḷi, which embodies the teachings of the Blessed One, the Arahant, the Perfectly Self-Enlightened One: where, concerning whom, regarding what subject matter, by whom, and how was the ninth Sirivaḍḍha Sutta, in the Sīlaṭṭhiti Section of the Satipaṭṭhāna Saṃyutta, spoken?

Vissajjanā – rājagahe bhante sirivaḍḍhaṃ gahapatiṃ ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Sirivaḍḍho bhante gahapati ābādhiko hoti dukkhito bāḷhagilāno. Athakho bhante āyasmā ānando yenasirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi[Pg.251]. Nisajja kho āyasmā ānando sirivaḍḍhaṃ gahapatiṃ etadavoca ‘‘kacci te gahapati khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti. Na me bhante khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘tasmātiha te gahapati evaṃ sikkhitabbaṃ ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṃ. Vedanāsu. Citte. Dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā vineyya loke abhijjhā domanassa’nti. Evañhi te gahapati sikkhitabba’’nti. Evaṃ kho āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ.

Reply: Venerable sir, it was spoken in Rājagaha, concerning the householder Sirivaḍḍha, by the Venerable Elder Ānanda, the keeper of the Dhamma treasury. Venerable sir, the householder Sirivaḍḍha was sick, suffering, gravely ill. Then, venerable sir, the Venerable Ānanda approached the residence of the householder Sirivaḍḍha, and having approached, he sat down on a seat made ready. Having sat down, the Venerable Ānanda said to the householder Sirivaḍḍha: ‘Householder, I hope you are bearing up, I hope you are comfortable; I hope your painful feelings are decreasing and not increasing, that their decrease is evident and not their increase.’ ‘Venerable sir, I am not bearing up, I am not comfortable; my painful feelings are increasing, not decreasing; their increase is evident and not their decrease.’ On that occasion, venerable sir, concerning that matter, the Venerable Elder Ānanda, the keeper of the Dhamma treasury, spoke thus: ‘Therefore, householder, you should train thus: “I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world; in feelings...; in mind...; in phenomena, I will dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.” Thus, householder, you should train.’ Thus, indeed, was it spoken by the Venerable Elder Ānanda, the keeper of the Dhamma treasury.

Iddhipādasaṃyutta

Connected Discourses on the Bases of Spiritual Power

Moggallānasutta

The Discourse on Moggallāna

Pucchā – iddhipādasaṃyutte [Pg.254] āvuso catutthaṃ moggallānasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses on the Bases of Spiritual Power, where, concerning whom, regarding what subject matter, and how was the fourth Discourse on Moggallāna spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ. Sambahulā bhante bhikkhū heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā. Tasmiṃ bhante vatthusmiṃ āyasmantaṃ mahāmoggallānaṃ te bhikkhū saṃvejetvā ‘‘kiṃ nu tumhe bhikkhave saṃviggā lomahaṭṭhajātā ekamantaṃ ṭhitā’’ti evamādinā bhagavatā bhāsitaṃ.

Reply: Venerable sir, it was spoken at Sāvatthī concerning a number of monks. Venerable sir, a number of monks were dwelling in the lower pavilion of Migāra's mother—restless, puffed up, fickle, talkative, rambling in speech, of lapsed mindfulness, lacking clear comprehension, unconcentrated, with wandering minds, and with uncontrolled sense faculties. On that occasion, venerable sir, after the Venerable Mahāmoggallāna had stirred up those monks, the Blessed One spoke, beginning with the words: ‘Why, monks, are you agitated, with your hair standing on end, standing to one side?’

Acchariyaṃ [Pg.256] vata bho, abbhutaṃ vata bho.

Wonderful indeed, sirs! Marvelous indeed!

Nivātañca vata.

Calm, indeed.

Ayañca migāramātupāsādo gambhīranemo.

And this palace of Migāra's mother has deep foundations.

Tumheva [Pg.257] kho bhikkhave saṃvejetukāmena moggallānena bhikkhunā pādaṅguṭṭhakena migāramātupāsādo saṅkampito sampakampito sampadhālito.

Monks, it was the monk Moggallāna, desiring to stir you up, who with his big toe shook, thoroughly shook, and caused to tremble the palace of Migāra's mother.

Taṃ kiṃ maññatha bhikkhave, katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃ mahiddhiko evaṃ mahānubhāvo.

What do you think, monks, through the development and frequent practice of which qualities is the monk Moggallāna of such great spiritual power, of such great might?

Anuruddhasaṃyutta

Connected Discourses with Anuruddha

Bāḷhagilānasutta

The Discourse on Being Gravely Ill

Pucchā – anuruddhasaṃyutte [Pg.259] āvuso porāṇakehi dhammasaṃgāhakamahātherehi dasamaṃ saṃgītaṃ bāḷhaginānasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses with Anuruddha, the Bāḷhagilānasutta, the tenth recited by the ancient great elders, the compilers of the Dhamma: where, concerning whom, regarding what subject matter, by whom, and how was it spoken?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha āyasmatā anuruddhattherena bhāsitaṃ. Sambahulā bhante bhikkhū āyasmantaṃ anuruddhaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ etadavocuṃ ‘‘katamenāyasmato anuruddhassa vihārena viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhantī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘catūsu kho me āvuso satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhantī’’ti evamādinā āyasmatā anuruddhattherena bhāsitaṃ.

The Reply – At Sāvatthī, venerable sir, it was spoken by the Venerable Elder Anuruddha concerning a number of monks. A number of monks, venerable sir, said this to the Venerable Anuruddha, who was afflicted, suffering, and seriously ill: “Venerable Anuruddha, when you are dwelling in what state do the bodily painful feelings that have arisen not persist overwhelming your mind?” In that connection, venerable sir, the Venerable Elder Anuruddha spoke in this way, and so on: “Indeed, friends, when my mind is well established in the four foundations of mindfulness, the bodily painful feelings that have arisen do not persist overwhelming my mind.”

Ānāpānasaṃyutta

Connected Discourses on Mindfulness of Breathing

Mahākappinasutta

The Discourse on Mahākappina

Pucchā – ānāpānasaṃyutte [Pg.261] āvuso porāṇakehi dhammasaṃgāhakamahātherehi sattamaṃ saṃgītaṃ mahākappinasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

The Question – In the Connected Discourses on Mindfulness of Breathing, friend, where, concerning whom, and how was the Discourse on Mahākappina, the seventh recited by the ancient elder compilers of the Dhamma, spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘passatha no tumhe bhikkhave etassa bhikkhuno kāyassa iñjitattaṃ vā phanditabbaṃ vā’’ti evamādinā bhagavatā bhāsitaṃ.

The Reply – At Sāvatthī, venerable sir, concerning several monks, the Blessed One spoke in this way, and so on: “Do you see, monks, any agitation or trembling of this monk's body?”

Icchānaṅgalasutta

The Discourse at Icchānaṅgala

Pucchā – tattheva [Pg.263] āvuso dutiyavagge paṭhamaṃ icchānaṅgalasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

The Question – In that same place, friend, in the second chapter, where, concerning whom, and how was the first Discourse at Icchānaṅgala spoken by the Blessed One?

Vissajjanā – icchānaṅgale bhante sambahule bhikkhū ārabbha ‘‘sace kho bhikkhave aññatitthiyā paribbājakā evaṃ puccheyyuṃ ‘katame nāvuso vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsī’ti. Evaṃ puṭṭhā tumhe bhikkhave tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha ānāpānassatisamādhinā kho āvuso bhagavā vassāvāsaṃ bahulaṃ vihāsī’’ti evamādinā bhante bhagavatā bhāsitaṃ.

The Reply – At Icchānaṅgala, venerable sir, concerning several monks, the Blessed One spoke in this way, and so on: “If, monks, wanderers of other sects should ask you, ‘By what dwelling, friends, did the ascetic Gotama mostly spend the rains retreat?’ Being asked thus, monks, you should answer those wanderers of other sects thus: ‘By the concentration of mindfulness of breathing, friends, the Blessed One mostly spent the rains retreat.’”

Sotāpattisaṃyutta

Connected Discourses on Stream-Entry

Cakkavattirājasutta

The Discourse on the Wheel-Turning Monarch

Pucchā – sotāpattisaṃyutte [Pg.266] āvuso porāṇakehi dhammasaṃgāhakamahātherehi paṭhamaṃ saṃgītaṃ cakkavattirājasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

The Question – In the Connected Discourses on Stream-Entry, friend, where, concerning whom, and how was the Discourse on the Wheel-Turning Monarch, the first recited by the ancient elder compilers of the Dhamma, spoken by the Blessed One?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘kiñcāpi bhikkhave rājā cakkavattī catunnaṃ dīpānaṃ issariyādhipaccaṃ rajjaṃ kāretvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati devānaṃ tāvatiṃsānaṃ sahabyataṃ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti so catūhi dhammehi asamannāgato, atha kho so aparimuttova nirayā, aparimutto tiracchānayoniyā, aparimutto pettivisayā, aparimutto apāyaduggativinipātā’’ti evamādinā bhante bhagavatā bhāsitaṃ.

The Reply – At Sāvatthī, venerable sir, concerning a number of monks, the Blessed One spoke in this way, and so on: “Even though, monks, a wheel-turning monarch, having exercised sovereignty and dominion over the four continents, at the breaking up of the body, after death, is reborn in a happy destination, in the heavenly world, in companionship with the Tāvatiṃsa devas; and there, surrounded by a host of nymphs in the Nandana Grove, enjoys himself, furnished and replete with the five divine strands of sensual pleasure, still, if he is not endowed with four qualities, he is not freed from hell, not freed from the animal realm, not freed from the sphere of ghosts, not freed from states of deprivation, bad destinations, and the lower realms.”

Dīghāvu upāsakasutta

The Discourse to the Lay Follower Dīghāvu

Pucchā – tattheva [Pg.268] āvuso porāṇakehi dhammasaṃgāhakamahātherehi tatiyaṃ saṃgītaṃ dīghāvuupāsakasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

The Question – In that same place, friend, where, concerning whom, on what subject, and how was the Discourse to the Lay Follower Dīghāvu, the third recited by the ancient great elder compilers of the Dhamma, spoken by the Blessed One?

Vissajjanā – rājagahe [Pg.269] bhante dīghāvuṃ upāsakaṃ ārabbha bhāsitaṃ. Bhagavā bhante dīghāvuṃ upāsakaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ etadavoca ‘‘kacci te dīghāvu khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti. Na me bhante khamanīyaṃ, na yāpanīyaṃ bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamoti. Tasmiṃ bhante vatthusmiṃ ‘‘tasmātiha te dīghāvu evaṃ sikkhitabbaṃ buddhe aveccappasādena samannāgato bhavissāmī’’ti evamādinā bhagavatā bhāsitaṃ.

The Reply – At Rājagaha, venerable sir, it was spoken concerning the lay follower Dīghāvu. The Blessed One, venerable sir, said this to the lay follower Dīghāvu, who was afflicted, suffering, and gravely ill: “I hope, Dīghāvu, you are bearing up; I hope you are getting by. I hope your painful feelings are subsiding, not increasing; their subsiding is evident, not their increasing.” “I am not bearing up, venerable sir; I am not getting by. My painful feelings are increasing, not subsiding; their increasing is evident, not their subsiding.” On that subject, venerable sir, the Blessed One spoke in this way, and so on: “Therefore, Dīghāvu, you should train yourself thus: ‘I will be one endowed with unwavering confidence in the Buddha.’”

Yānimāni [Pg.271] bhante bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante te dhammā mayi–

Venerable sir, these four factors of stream-entry taught by the Blessed One are found in me—

Tasmātiha tvaṃ dīghāvu imesu catūsu sotāpattiyaṅgesu patiṭṭhāya cha vijjābhāgiye dhamme uttari bhāveyyāsi–

Therefore, Dīghāvu, having established yourself in these four factors of stream-entry, you should further develop the six things that partake of true knowledge.

Mā [Pg.272] tvaṃ tāta dīghāvu evaṃ manasākāsi.

Do not think thus, my dear Dīghāvu.

Iṅgha tvaṃ tāta dīghāvu yadeva te bhagavā āha, tadeva tvaṃ sādhukaṃ manasikarohi.

Come now, my dear Dīghāvu, whatever the Blessed One tells you, that you should carefully attend to.

Paṇḍito [Pg.273] bhikkhave dīghāvu upāsako.

Wise, monks, is the lay follower Dīghāvu.

Paccapādi dhammassānudhammaṃ.

He practiced the Dhamma in accordance with the Dhamma.

Na [Pg.274] ca maṃ dhammādhikaraṇaṃ viheṭhesi.

And he did not trouble me with questions about the Dhamma.

Dīghāvu bhikkhave upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.

The lay follower Dīghāvu, monks, with the destruction of the five lower fetters, is one who is spontaneously reborn, who will attain final Nibbāna there, not liable to return from that world.

Veḷudvāreyyasutta

The Discourse at Veḷudvāra

Pucchā – tenāvuso bhagavatā…pe… sammāsambuddhena sotāpattisaṃyutte sattamaṃ saṃgītaṃ veḷudvāreyyasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

The Question – Friend, where, concerning whom, on what subject, and how was the Veḷudvāreyya Sutta, the seventh recited in the Connected Discourses on Stream-Entry, spoken by that Blessed One, the Arahant, the Perfectly Enlightened One?

Vissajjanā – kosalesu bhante veḷudvāre nāma kosalānaṃ brāhmaṇa gāme veḷudvāreyyake brāhmaṇagahapatike ārabbha bhāsitaṃ.

The Reply – Venerable sir, in the Kosala country, at the brahmin village of the Kosalans named Veḷudvāra, it was spoken concerning the brahmin householders of Veḷudvāra.

Veḷudvāreyyakā [Pg.275] bhante brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ ‘‘mayaṃ bho gotama evaṃkāmā evaṃchandā evaṃadhippāyā puttasambādhasayanaṃ ajjhāvaseyyāma…pe… jātarūparajataṃ sādiyeyyāma, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma, tesaṃ no bhavaṃ gotamo amhākaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ tathā dammaṃ desetu, yathā mayaṃ puttasambādhasayanaṃ ajjhāvaseyyāma…pe… kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāmā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘attūpanāyikaṃ vo gahapatayo dhammapariyāyaṃ desessāmi, taṃ suṇātha sādhukaṃ manasi karotha, bhāsissāmī’’ti evamādinā bhagavatā bhāsitaṃ.

Venerable sir, the brahmin householders of Veḷudvāra said this to the Blessed One: “We, Master Gotama, are desirous, inclined, and intent on living amidst our children… enjoying gold and silver. After the breakup of the body, subsequent to death, may we be reborn in a good destination, a heavenly world. Let Master Gotama teach us the Dhamma in such a way that we may live amidst our children… and after the breakup of the body, subsequent to death, be reborn in a good destination, a heavenly world.” On that subject, venerable sir, the Blessed One spoke in this way, and so on: “Householders, I will teach you a Dhamma exposition applicable to yourselves. Listen to it well and attend closely, I will speak.”

Saraṇānivagga

The Chapter on Refuges

Paṭhama mahānāmasutta

The First Discourse to Mahānāma

Pucchā – tattheva [Pg.280] āvuso tatiye saraṇānivagge porāṇakehi dhammasaṃgāhakamahātherehi paṭhamaṃ saṃgītaṃ paṭhamamahānāmasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

The Question – Friend, in that same place, in the third chapter, the one on Refuges, where, concerning whom, on what subject, and how was the First Discourse to Mahānāma, the first recited by the ancient great elder compilers of the Dhamma, spoken by the Blessed One?

Vissajjanā – sakkesu [Pg.281] bhante kapilavatthusmiṃ nigrodhārāme mahānāmaṃ sakkaṃ ārabbha bhāsitaṃ. Mahānāmo bhante sakko bhagavantaṃ etadavoca ‘‘idaṃ bhante kapilavatthu iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ sambādhabyūhaṃ, so khvāhaṃ bhante bhagavantaṃ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṃ kapilavatthuṃ pavisanto bhantenapi hatthinā samāgacchāmi, bhantenapi assena samāgacchāmi, bhantenapi rathena samāgacchāmi, bhantenapi sakaṭena samāgacchāmi, bhantenapi purisena samāgacchāmi, tassa mayhaṃ bhante tasmiṃ samaye mussateva bhagavantaṃ ārabbha sati, mussati dhammaṃ ārabbha sati, mussati saṅghaṃ ārabbha sati, tassa mayhaṃ bhante evaṃ hoti imamhi cāhaṃ samaye kālaṃ kareyyaṃ, kā mayhaṃ gati, ko abhisamparāyo’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘mā bhāyi mahānāma, mā bhāyi mahānāma, apāpakaṃ te maraṇaṃ bhavissati apāpikā kālaṃ kiriyā’’ti evamādinā bhagavatā bhāsitaṃ.

The Reply – Venerable sir, among the Sakyans at Kapilavatthu in Nigrodha’s Park, it was spoken concerning the Sakyan Mahānāma. Mahānāma, venerable sir, said this to the Blessed One: 'Venerable sir, this Kapilavatthu is successful, prosperous, populous, crowded with people, and congested. When I have attended on the Blessed One or on monks who are mentally inspiring, as I enter Kapilavatthu in the evening, I encounter a fierce elephant, a fierce horse, a fierce chariot, a fierce cart, or a fierce person. At that time, venerable sir, my mindfulness directed toward the Blessed One is lost, my mindfulness directed toward the Dhamma is lost, my mindfulness directed toward the Saṅgha is lost. It occurs to me, venerable sir: “If I were to die at this moment, what would be my destination, what would be my future state?”’ On that occasion, venerable sir, the Blessed One spoke, beginning with these words: 'Do not be afraid, Mahānāma, do not be afraid, Mahānāma! Your death will not be a bad one, your passing will not be a bad one.'

Dutiya saraṇānisakkasutta

The Second Discourse on Saraṇāni the Sakyan

Pucchā – tattheva [Pg.284] āvuso dhammasaṃgāhakamahātherehi pañcamaṃ saṃgītaṃ dutiyasaraṇānisakkasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Venerable sirs, in that very place, concerning the Second Discourse on Saraṇāni the Sakyan, the fifth to be recited by the great elders who compiled the Dhamma: where, concerning whom, on what occasion, and how was it spoken by the Blessed One?

Vissajjanā – sakkesu bhante kapilavatthusmiṃ nigrodhārāme mahānāmaṃyeva sakkaṃ ārabbha bhāsitaṃ.

Reply – Venerable sir, among the Sakyans at Kapilavatthu, in Nigrodha’s Park, it was spoken concerning the Sakyan Mahānāma himself.

Mahānāmo bhante sakko bhagavantaṃ etadavoca ‘‘idha bhante saraṇāni sakko kālaṅkato, so bhagavatā byākato ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Tatra sudaṃ bhante sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti ‘acchariyaṃ vata bho, abbhutaṃ vata

Venerable sir, the Sakyan Mahānāma addressed the Blessed One thus: 'Here, venerable sir, the Sakyan Saraṇāni has passed away. He was declared by the Blessed One to be a stream-enterer, not subject to falling into the lower realms, assured, destined for enlightenment.' Then, venerable sir, many Sakyans assembled and gathered together, grumbled, were displeased, and found fault, saying: 'It is wonderful, friends, it is amazing,

Bho[Pg.285], ettha dāni ko na sotāpanno bhavissati, yatra hi nāma saraṇāni sakko kālaṅkato, so bhagavatā byākato ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti, saraṇāni sakko sikkhāya aparipūrakārī ahosī’’ti tasmiṃ bhante vatthusmiṃ ‘‘yo so mahānāma dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyyā’’ti evamādinā bhagavatā bhāsitaṃ.

friends, who here now will not be a stream-enterer, when the Sakyan Saraṇāni, who has passed away, was declared by the Blessed One to be 'a stream-enterer, not subject to falling into the lower realms, assured, destined for enlightenment'? For the Sakyan Saraṇāni was one who did not fulfill the training.' On that occasion, venerable sir, the Blessed One spoke, beginning with these words: 'Mahānāma, how could a lay follower who for a long time has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha, go to a state of ruin?'

Paṭhama anāthapiṇḍikasutta

The First Anāthapiṇḍika Sutta

Pucchā – tattheva [Pg.289] āvuso porāṇakehi dhammasaṃgāhakamahātherehi chaṭṭhaṃ saṃgītaṃ paṭhamaanāthapiṇḍikasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ.

Question – Venerable sirs, in that very place, concerning the First Anāthapiṇḍika Sutta, the sixth to be recited by the ancient great elders who compiled the Dhamma: where, concerning whom, on what occasion, by whom, and how was it spoken?

Vissajjanā – sāvatthiyaṃ bhante anāthapiṇḍikaṃ gahapatiṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

Reply – Venerable sir, in Sāvatthī, it was spoken concerning the householder Anāthapiṇḍika by the Venerable Sāriputta, the General of the Dhamma.

Āyasmā bhante sāriputtatthero āyasmatā ānandattherena pacchāsamaṇena saddhiṃ yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ etadavoca ‘‘kacci te gahapati khamanīyaṃ kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti, paṭikkamosānaṃ paññāyati, no abhikkamo’’ti, na me bhante khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti, abhikkamosānaṃ paññāyati, no paṭikkamoti. Tasmiṃ bhante vatthusmiṃ ‘‘yathā rūpena kho gahapati buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ niyaraṃ upapajjati tathārūpo te buddhe appasādo natthi, atthi ca kho te gahapati buddhe aveccappasādo ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… bhagavā’ti tañca pana te buddhe aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyyā’’ti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ.

Venerable sir, the Venerable Sāriputta, with the Venerable Ānanda as his attendant monk, went to the residence of the householder Anāthapiṇḍika. Having gone, he sat down on the prepared seat. Seated, the Venerable Sāriputta said this to the householder Anāthapiṇḍika, who was sick, afflicted, and gravely ill: 'I hope you are getting by, householder, I hope you are enduring. I hope your painful feelings are subsiding and not increasing, that their subsiding is apparent, and not their increase.' 'I am not getting by, venerable sir, I am not enduring. My painful feelings are increasing, not subsiding. Their increase is apparent, and not their subsiding.' On that occasion, venerable sir, the Venerable Sāriputta, the General of the Dhamma, spoke, beginning with these words: 'Householder, when an uninstructed ordinary person who has a lack of confidence in the Buddha passes away with the breakup of the body, after death he is reborn in a state of loss, a bad destination, a lower realm, in hell. But you do not have such a lack of confidence in the Buddha. You have, householder, unwavering confidence in the Buddha thus: “The Blessed One is an Arahant, a perfectly enlightened one… a Blessed One.” As you reflect upon this unwavering confidence in the Buddha in yourself, it is possible that your painful feelings will be allayed.'

Yassa [Pg.293] saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

One whose faith in the Tathāgata is unwavering, well-established; and whose conduct is virtuous, excellent, praised and cherished by the noble ones.

Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

One who has confidence in the Saṅgha, and whose view is straight; they call him not poor, his life is not in vain.

Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhānasāsanaṃ.

Therefore, a wise person should be devoted to faith and virtue, confidence and the vision of the Dhamma, remembering the teaching of the Buddhas.

Puññābhisandavagga

The Chapter on Streams of Merit

Mahānāmasutta

The Discourse to Mahānāma

Pucchā – tattheva āvuso puññābhisandavaggo porāṇakehi dhammasaṃgāhakamahātherehi sattamaṃ saṃgītaṃ mahānāmasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Venerable sirs, in that very place, concerning the Discourse to Mahānāma, the seventh to be recited in the Chapter on Streams of Merit by the ancient great elders who compiled the Dhamma: where, concerning whom, on what occasion, and how was it spoken by the Blessed One?

Vissajjanā – sakkesu [Pg.294] bhante kapilavatthusmiṃ mahānāmaṃ sakkaṃ ārabbha bhāsitaṃ.

Reply – Venerable sir, among the Sakyans at Kapilavatthu, it was spoken concerning the Sakyan Mahānāma.

Mahānāmo bhante sakko bhagavantaṃ etadavoca ‘‘kittāvatā nu kho bhante upāsako hotī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘yato kho mahānāma buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hotī’’ti evamādinā bhagavatā bhāsitaṃ.

Venerable sir, the Sakyan Mahānāma said this to the Blessed One: 'To what extent, venerable sir, is one a lay follower?' On that occasion, venerable sir, the Blessed One spoke, beginning with these words: 'Mahānāma, when one has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Saṅgha...'

Kittāvatā nu kho bhante upāsako hoti.

To what extent, venerable sir, is one a lay follower?

Kāḷigodhasutta

The Discourse to Kāḷigodhā

Pucchā – tattheva [Pg.297] āvuso porāṇakehi dhammasaṃgāhakamahātherehi navamaṃ saṃgītaṃ kāḷigodhasuttaṃ bhagavatā kattha kaṃ kārabbha kathañca bhāsitaṃ.

Question – Friend, in that very place, concerning the Discourse to Kāḷigodhā, the ninth to be recited by the ancient great elders who compiled the Dhamma: where, concerning whom, and how was it spoken by the Blessed One?

Vissajjanā – sakkesu bhante kāḷigodhaṃ nāma sākiyāniṃ ārabbha ‘‘catūhi kho godhe dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā’’ti evamādinā bhagavatā bhāsitaṃ.

Reply – Venerable sir, among the Sakyans, concerning a Sakyan woman named Kāḷigodhā, the Blessed One spoke, beginning with these words: ‘Godhā, a noble female disciple who is endowed with four qualities is a stream-enterer, not subject to falling into the lower realms, assured, destined for enlightenment.’

Lābhā [Pg.300] te godhe, suladdhaṃ te godhe, sotāpattiphalaṃ tayā godhe –

It is a gain for you, Godhā, a great gain for you, Godhā, that the fruit of stream-entry has been attained by you, Godhā.

Nandiyasakkasutta

The Discourse to Nandiya the Sakyan

Pucchā – tenāvuso jānatā…pe… sammāsambuddhena sotāpattisaṃyutte puññābhisandavagge dasamaṃ nandiyasakkasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ.

Question – Friend, by that knowing one… by the Perfectly Enlightened One, where, concerning whom, on what occasion, and how was the tenth discourse, the Nandiya the Sakyan Sutta, in the Chapter on Streams of Merit in the Connected Discourses on Stream-Entry, spoken?

Vissajjanā – sakkesu bhante kapilavatthusmiṃ nigrodhārāme nandiyaṃ sakkaṃ ārabbha bhāsitaṃ. Nandiyo bhante sakko bhagavantaṃ etadavoca ‘‘yasseva nu kho bhante ariyasāvakassa cattāri sotāpattiyaṅgāni sabbena sabbaṃ sabbathāsabbaṃ natthi, sveva nu kho bhante ariyasāvako pamādavihārī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘yassa kho nandiya cattāri sotāpattiyaṅgāni sabbenasabbaṃ sabbathāsabbaṃ natthi, tamahaṃ bāhiro puthujjanapakkhe ṭhitoti vadāmī’’ti evamādinā bhagavatā bhāsitaṃ.

Answer: Venerable sir, among the Sakyans, in Kapilavatthu, at Nigrodha’s Park, concerning Nandiya the Sakyan, it was spoken. Nandiya the Sakyan, venerable sir, said this to the Blessed One: ‘Venerable sir, if a noble disciple entirely lacks the four factors of stream-entry in every way and in every respect, would that noble disciple be living in heedlessness?’ In this matter, venerable sir, the Blessed One spoke thus: ‘Nandiya, one who entirely lacks the four factors of stream-entry in every way and in every respect—I say that such a person stands outside, on the side of ordinary people.’

Saccasaṃyutta

Connected Discourses on the Truths

Tiracchānakathāsutta

Discourse on Frivolous Talk

Pucchā – saccasaṃyutte [Pg.304] āvuso porāṇakehi dhammasaṃgāyakamahātherehi dasamaṃ saṃgītaṃ tiracchānakathāsuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, in the Connected Discourses on the Truths, where, concerning whom, and how was the tenth recitation, the Discourse on Frivolous Talk, spoken by the Blessed One, according to the ancient great elders who compiled the Dhamma?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha mā bhikkhave anekavihitaṃ tiracchānakathaṃ katheyyātha. Seyyathidaṃ, rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ evamādinā bhante bhagavatā bhāsitaṃ.

Answer: Venerable sir, at Sāvatthī, concerning a number of monks, the Blessed One spoke thus: ‘Monks, do not engage in various kinds of frivolous talk. That is, talk about kings, talk about thieves, talk about ministers, talk about armies, talk about fear, talk about war, talk about food, talk about drink, talk about clothes, talk about beds, and so on.’ Thus, venerable sir, was it spoken by the Blessed One.

Idaṃ [Pg.305] dukkhanti katheyyātha.

You should speak thus: ‘This is suffering.’

Tasmātiha [Pg.306] bhikkhave idaṃ dukkhanti yogo karaṇīyo…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yogo karaṇīyo.

Therefore, monks, exertion should be made for ‘This is suffering’… exertion should be made for ‘This is the path leading to the cessation of suffering.’

Dhammacakkapavattanasutta

The Discourse on the Turning of the Wheel of Dhamma

Pucchā – tattheva āvuso dhammacakkappavattanavagge porāṇakehi dhammasaṃgāhakamahātherehi paṭhamaṃ saṃgītaṃ dhammacakkapavattanasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, in that same chapter on the Turning of the Wheel of Dhamma, where, concerning whom, and how was the first recitation, the Discourse on the Turning of the Wheel of Dhamma, spoken by the Blessed One, according to the ancient great elders who compiled the Dhamma?

Vissajjanā – bārāṇasiyaṃ bhante isipatane migadāye pañcavaggiye bhikkhū ārabbha ‘‘dve me bhikkhave antā pabbajitena nasevitabbā. Katame dve, yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo [Pg.307] dukkho anariyo anatthasaṃhito, ete kho bhikkhave ubho ante anupagamma majjhimāpaṭipadā tathāgatena abhisambuddhā’’ti evamādinā bhagavatā bhāsitaṃ.

Answer: Venerable sir, at Bārāṇasī, in the Deer Park at Isipatana, concerning the group of five monks, the Blessed One spoke thus: ‘Monks, these two extremes should not be cultivated by one who has gone forth. What are the two? This devotion to sensual pleasure, which is low, vulgar, common, ignoble, and unbeneficial; and this devotion to self-mortification, which is painful, ignoble, and unbeneficial. Avoiding these two extremes, monks, the Tathāgata has awakened to the Middle Path.’ Thus was it spoken by the Blessed One.

Āsavakkhayasutta

The Discourse on the Destruction of the Taints

Pucchā – tattheva [Pg.308] āvuso koṭigāmavagge porāṇakehi dhammasaṃgāhakamahātherehi pañcamaṃ saṃgītaṃ āsavakkhayasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, in that same Koṭigāma chapter, where, concerning whom, and how was the fifth recitation, the Discourse on the Destruction of the Taints, spoken by the Blessed One, according to the ancient great elders who compiled the Dhamma?

Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘jānatohaṃ bhikkhave passato āsavānaṃ khayaṃ vadāmi, no ajānato apassato. Kiñca bhikkhave jānato passato āsavānaṃ khayo hoti, idaṃ dukkhanti bhikkhave jānato passato āsavānaṃ khayo hoti, ayaṃ dukkhasamudayoti, ayaṃ dukkhanirodhoti, ayaṃ dukkhanirodhagāminīpaṭipadāti jānato passato āsavānaṃ khayo hoti. Evaṃ kho bhikkhave jānato evaṃ passato āsavānaṃ khayo hoti. Tasmātiha bhikkhave ‘‘idaṃ dukkha’’nti yogo karaṇīyo, ayaṃ dukkhasamudayoti, ayaṃ dukkhanirodhoti, ayaṃ dukkhanirodhagāminīpaṭipadāti yogo karaṇīyo’’ti evaṃ kho bhagavatā bhāsitaṃ.

Answer: Venerable sir, at Sāvatthī, concerning a number of monks, the Blessed One spoke thus: ‘Monks, I declare the destruction of the taints for one who knows and sees, not for one who does not know or see. And what, monks, is knowing and seeing that leads to the destruction of the taints? It is knowing and seeing: “This is suffering,” monks, that leads to the destruction of the taints. It is knowing and seeing: “This is the origin of suffering,” “This is the cessation of suffering,” “This is the path leading to the cessation of suffering,” that leads to the destruction of the taints. It is in this way, monks, that for one who knows and sees, the destruction of the taints occurs. Therefore, monks, exertion should be made for “This is suffering,”… exertion should be made for “This is the path leading to the cessation of suffering.”’ Thus was it spoken by the Blessed One.

Sīsapāvanasutta

The Discourse in the Sīsapā Wood

Pucchā – tattheva [Pg.309] āvuso sīsapāvanavagge porāṇakehi dhammasaṃgāhakamahātherehi paṭhamaṃ saṃgītaṃ sīsapāvanasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ.

Question: Friend, in that same Sīsapāvana chapter, where, concerning whom, and how was the first recitation, the Discourse in the Sīsapā Wood, spoken by the Blessed One, according to the ancient great elders who compiled the Dhamma?

Vissajjanā – kosambiyaṃ [Pg.310] bhante sīsapāvane sambahule bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, katamaṃ nukho bahutaraṃ yāni vā mayā parittāni sīsapāpaṇṇāni pāṇinā gahitāni yadidaṃ upari sīsapāvane’’ti evamādinā bhagavatā bhāsitaṃ.

Answer: At Kosambī, venerable sir, in the Sīsapāvana wood, concerning a number of monks, the Blessed One spoke thus: ‘What do you think, monks? Which is more numerous: these few sīsapā leaves I have taken up in my hand, or what is in the Sīsapāvana wood above?’ and so forth.

Pañcagatipeyyālavagga

The Repetition Series on the Five Destinies

Pucchā – tattheva [Pg.312] āvuso porāṇakehi dhammasaṃgāhakamahātherehi pariyosānabhāvena saṃgīto pañcagatipeyyālavagge, bhagavatā kattha kaṃ ārabbha kathañca bhāsito.

Question: Friend, where, concerning whom, and how was the Repetition Series on the Five Destinies, which was recited as the conclusion by the ancient great elders who compiled the Dhamma, spoken by the Blessed One?

Vissajjanā – vesāliyaṃ bhante sambahule bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī’’ti evamādinā bhagavatā bhāsito.

Answer: At Vesālī, venerable sir, concerning a number of monks, the Blessed One spoke thus: ‘What do you think, monks? Which is more: this little bit of dust I have placed on my fingernail, or this great earth?’ and so forth.

Pucchā – ke [Pg.315] āvuso sikkhanti.

Question: Who, friend, are training?

Vissajjanā – sekkhā ca bhante puthujjanakalyāṇakā ca sikkhanti.

Answer: The trainees, venerable sir, and well-conducted worldlings are training.

Pucchā – ke [Pg.316] āvuso sikkhitasikkhā.

Question: Who, friend, are those who have completed the training?

Vissajjanā – arahanto bhante sikkhitasikkhā.

Answer: Venerable sir, the arahants are those who have completed the training.

Pucchā – kattha āvuso ṭhitaṃ.

Question: Where, friend, is it established?

Vissajjanā – sikkhākāmesu bhante ṭhitaṃ.

Answer: Venerable sir, it is established in the desire to train.

Pucchā – ke āvuso dhārenti.

Question: Who, friend, uphold it?

Vissajjanā – yesaṃ bhante vattati te dhārenti.

Answer: Venerable sir, those for whom it is ongoing uphold it.

Pucchā – kassa [Pg.317] āvuso vacanaṃ.

Question: Whose, friend, is the word?

Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa.

Answer: Venerable sir, it is the word of the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

Pucchā – kena āvuso ābhataṃ.

Question: By whom, friend, has it been brought?

Vissajjanā – paramparāya bhante ābhataṃ.

Answer: "Venerable sir, it has been handed down by tradition."

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

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

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Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi
Namo tassa bhagavato arahato sammāsambuddhassa Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Suttantapiṭaka The Sutta Piṭaka Saṃyuttanikāye The Connected Discourses Sagāthāvaggapāḷi The Book with Verses Saṃgāyanassa pucchā vissajjanā Questions and Answers Regarding the Council Recitation Pucchā – paṭhamamahāsaṃgītikāle [Pg.1] āvuso dhammasaṃgāhakā mahākassapādayo mahātheravarā porāṇasaṃgītikārā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā tadanantaraṃ suttantapiṭakaṃ saṃgāyantā dīghanikāyañca majjhimanikāyañca saṃgāyitvā tadanantaraṃ kiṃnāma pāvacanaṃ saṃgāyiṃsu. Question – During the first great recitation, friend, the Dhamma compilers, the great elders headed by Mahākassapa, the ancient reciters, after reciting the Vinaya Piṭaka, and then, while reciting the Sutta Piṭaka, having recited the Dīgha Nikāya and the Majjhima Nikāya, what teaching did they recite next? Vissajjanā – paṭhamamahāsaṃgītikāle bhante dhammasaṃgāhakā mahākassapādayo porāṇatheravarā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā tadanantaraṃ suttantapiṭakaṃ saṃgāyantā dīghanikāyañca majjhimanikāyañca saṃgāyitvā tadanantaraṃ sattahi ca suttasahassehi sattahi ca suttasatehi dvāsaṭṭhiyā ca suttehi paṭimaṇḍitaṃ bhāṇavārasataparimāṇaṃ saṃyuttanikāyaṃ nāma pāvacanaṃ saṃgāyiṃsu. Answer – During the first great recitation, venerable sir, the Dhamma compilers, the great elders headed by Mahākassapa, the venerable elders of old, having first recited the Vinaya Piṭaka, then, while reciting the Sutta Piṭaka, having recited the Dīgha Nikāya and the Majjhima Nikāya, they next recited the teaching known as the Saṃyutta Nikāya, adorned with seven thousand seven hundred and sixty-two suttas, comprising one hundred recitation sections. Pucchā – saṃyuttanikāye [Pg.2] ca āvuso sagāthāvaggo nidānavaggo khandhavaggo saḷāyatanavaggo mahāvaggoti pañcasaṃyuttappakaraṇāni, tesu paṭhamaṃ kataraṃ saṃyuttappakaraṇaṃ te saṃgāyiṃsu. Question – In the Connected Discourses, friend, there are five sections: the Book with Verses, the Book of Causation, the Book of the Aggregates, the Book of the Six Sense Bases, and the Great Book. Among these, which section did they recite first? Vissajjanā – pañcasu bhante saṃyuttappakaraṇesu paṭhamaṃ sagāthāvaggasaṃyuttappakaraṇaṃ saṃgāyiṃsu. Answer – Among the five sections, venerable sir, they first recited the section of the Book with Verses. Pucchā – sagāthāvaggepi [Pg.3] āvuso devatāsaṃyuttādivasena ekādasasaṃyuttāni, tesu paṭhamaṃ kataraṃ saṃyuttaṃ te saṃgāyiṃsu. Question – In the Book with Verses, friend, there are eleven connected discourses, such as the Connected Discourses with Deities. Among these, which connected discourse did they recite first? Vissajjanā – ekādasasu bhante saṃyuttesu paṭhamaṃ devatāsaṃyuttaṃ saṃgāyiṃsu. Answer – Among the eleven connected discourses, venerable sir, they first recited the Connected Discourses with Deities. Pucchā – devatāsaṃyuttepi āvuso naḷavaggādayo aṭṭha vaggā, oghataraṇasuttādīni ca ekāsīti suttāni, tesu paṭhamaṃ kataraṃ vaggaṃ katarañca suttaṃ sagāyiṃsu. Question – In the Connected Discourses with Deities, friend, there are eight chapters, such as the Reed Chapter, and eighty-one discourses, such as the Discourse on Crossing the Flood. Among these, which chapter and which discourse did they recite first? Vissajjanā – aṭṭhasu bhante vaggesu paṭhamaṃ naḷavaggaṃ ekāsītiyā ca suttesu paṭhamaṃ oghataraṇasuttaṃ saṃgāyiṃsu. Answer – Among the eight chapters, venerable sir, they first recited the Reed Chapter, and among the eighty-one discourses, they first recited the Discourse on Crossing the Flood. Sādhu [Pg.4] sādhu āvuso, mayampi dāni tatoyeva paṭṭhāya saṃgītipubbaṅgamāni pucchanavissajjanakiccāni āvahituṃ samārabhāra. Good, good, friend. Now we too, beginning from that very point, shall undertake the duties of questioning and answering that precede the recitation. Devatāsaṃyutta The Connected Discourses with Deities Oghataraṇasutta The Discourse on Crossing the Flood Pucchā – tenāvuso bhagavatā jānatā passatā arahatā sammāsambuddhena oghataraṇasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, by that Blessed One—the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One—where, concerning whom, regarding what subject matter, and how was the Discourse on Crossing the Flood spoken? Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devataṃ ārabbha bhāsitaṃ, aññatarā bhante devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi, ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca ‘‘kathaṃ nu tvaṃ mārisa oghamatarī’’ti, Answer – At Sāvatthī, venerable sir, it was spoken concerning a certain deity. Venerable sir, when the night was far advanced, a certain deity of surpassing radiance, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One: "How, dear sir, did you cross the flood?" Tasmiṃ [Pg.5] bhante vatthusmiṃ ‘‘apatiṭṭhaṃ khvāhaṃ āvuso anāyūhaṃ oghamatariṃ’’ti, evaṃ kho bhante bhagavatā bhāsitaṃ. Regarding that matter, venerable sir, the Blessed One said: "Friend, it is by not taking a stance and by not making an effort that I crossed the flood." Thus indeed, venerable sir, this was spoken by the Blessed One. Accentisutta The Discourse on Passing Away Pucchā – accentisuttaṃ [Pg.8] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, by the Blessed One, where, concerning whom, regarding what subject matter, and how was the Discourse on Passing Away spoken? Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devataṃ ārabbha bhāsitaṃ. Aññatarā bhante devatā bhagavantaṃ etadavoca– Answer – At Sāvatthī, venerable sir, it was spoken concerning a certain deity. A certain deity, venerable sir, said this to the Blessed One: ‘‘Accenti kālā tarayanti rattiyo,Vayoguṇā anupubbaṃ jahanti,Etaṃ bhayaṃ maraṇe pekkhamāno,Puññāni kayirātha sukhāvahānī’’ti– "Times pass, nights fly by, The stages of life are left behind in sequence. Seeing this danger in death, One should do meritorious deeds that bring happiness." Tasmiṃ bhante vatthusmiṃ – Regarding that matter, venerable sir: ‘‘Accenti kālā tarayanti rattiyo,Vayoguṇā anupubbaṃ jahanti,Etaṃ bhayaṃ maraṇe pekkhamāno,Lokāmisaṃ pajahe santipekkho’’ti – "Times pass, nights fly by, The stages of life are left behind in sequence. Seeing this danger in death, One seeking peace should relinquish the world's bait." Evaṃ kho bhante bhagavatā bhāsitaṃ. Thus indeed, venerable sir, this was spoken by the Blessed One. Sattisutta The Discourse on the Spear Pucchā – sattisuttaṃ [Pg.10] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, by the Blessed One, where, concerning whom, regarding what subject matter, and how was the Discourse on the Spear spoken? Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devataṃ ārabbha bhāsitaṃ, aññatarā bhante devatā bhagavantaṃ etadavoca– Answer – At Sāvatthī, venerable sir, it was spoken concerning a certain deity. A certain deity, venerable sir, said this to the Blessed One: ‘‘Sattiyā viya omaṭṭho, ḍayhamānova matthake; Kāmarāgappahānāya, sato bhikkhu paribbaje’’ti– "As if pierced by a spear, or with one's head on fire; A mindful monk should wander forth to abandon sensual craving." Tasmiṃ bhante vatthusmiṃ– In that matter, venerable sir— Sattiyā [Pg.11] viya omaṭṭho ḍayhamānova matthake; Sakkāyadiṭṭhippahānāya, sato bhikkhu paribbajeti; As if struck by a spear, as if one’s head were on fire; To abandon identity view, a mindful monk should wander. Evaṃ kho bhante bhagavatā bhāsitaṃ. Thus indeed, venerable sir, this was spoken by the Blessed One. Sattiyā viya omaṭṭho, ḍayhamānova matthake; Kāmarāgappahānāya, sato bhikkhu paribbaje – As if struck by a spear, as if one’s head were on fire; To abandon sensual desire, the mindful monk should wander. Sattiyā [Pg.12] viya omaṭṭho, ḍayhamānova matthake,Sakkāyadiṭṭhippamānāya, sato bhikkhu paribbaje – As if struck by a spear, as if one’s head were on fire; To abandon identity view, the mindful monk should wander. Jaṭāsutta The Tangle Sutta Pucchā – jaṭāsuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, as to the Tangle Sutta, where, concerning whom, in what context, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devataṃ ārabbha bhāsitaṃ, aññatarā bhante devatā bhavagantaṃ etadavoca– Reply: At Sāvatthī, venerable sir, it was spoken concerning a certain deity. A certain deity, venerable sir, said this to the Blessed One: ‘‘Anto jaṭā bahijaṭā, jaṭāya jaṭitā pajā; Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭa’’nti– "Within is a tangle, without is a tangle; people are entangled in a tangle. I ask you this, Gotama, who can disentangle this tangle?" Tasmiṃ bhante vatthusmiṃ – In that matter, venerable sir— Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ. A wise person, established in virtue, developing concentration and wisdom, an ardent, discerning bhikkhu, he can disentangle this tangle. Yesaṃ [Pg.13] rāgo ca doso ca, avijjā ca virājitā; Khīṇāsavā arahanto, tesaṃ vijaṭitā jaṭāti; Those in whom lust, hatred, and ignorance are eradicated, the Arahants whose taints are destroyed—for them the tangle is disentangled. Evamādinā bhante bhagavatā bhāsitaṃ. Thus, venerable sir, was it spoken by the Blessed One, and so forth. Sīle [Pg.14] patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ– A wise person, established in virtue, developing concentration and wisdom, an ardent, discerning bhikkhu, he can disentangle this tangle. Yesaṃ rāgo ca doso ca, avijjā ca virājitā; Khīṇāsavā arahanto, tesaṃ vijaṭitā jaṭā– Those in whom lust, hatred, and ignorance are eradicated, the Arahants whose taints are destroyed—for them the tangle is disentangled. Yattha [Pg.15] nāmañca rūpañca, asesaṃ uparujjhati; Paṭighaṃ rūpasaññā ca, etthesā chijjate jaṭā. Where name-and-form ceases without remainder, and impingement and perception of forms—there this tangle is cut. Accharāsutta The Nymphs Sutta Pucchā – accharāsuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, as to the Nymphs Sutta, where, concerning whom, in what context, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devaputtaṃ ārabbha bhāsitaṃ. Aññataro bhante devaputto bhagavantaṃ etadavoca– Reply: At Sāvatthī, venerable sir, it was spoken concerning a certain devaputta. A certain devaputta, venerable sir, said this to the Blessed One: ‘‘Accharāgaṇasaṅghaṭṭhaṃ, pisāca gaṇasevitaṃ; Vanantaṃ mohanaṃ nāma, kathaṃ yātrā bhavissatī’’ti. "Resounding with hosts of nymphs, frequented by hosts of demons, the forest called Bewilderment—how will the journey be?" Tasmiṃ bhante vatthusmiṃ– In that matter, venerable sir— ‘‘Ujuko nāma so maggo, abhayā nāma sā disā,Ratho akūjano nāma, dhammacakkehi saṃyuto. "Straight is the path, fearless is that direction; the chariot is called 'Silent', yoked with wheels of Dhamma. Hirī [Pg.16] tassa apālambo, satyassa parivāraṇaṃ; Dhammāhaṃ sārathiṃ brūmi, sammādiṭṭhi purejavaṃ. Conscience is its support, mindfulness its protection; I call the Dhamma the charioteer, right view its forerunner. Yassa etādisaṃ yānaṃ, itthiyā purisassa vā; Sa ve etena yānena, nibbānasseva santike’’ti. Whoever has such a vehicle, whether woman or man; by this vehicle indeed, they are near Nibbāna." Evaṃ kho bhante bhagavatā bhāsitaṃ. Thus indeed, venerable sir, was it spoken by the Blessed One. Accharāgaṇasaṅghuṭṭhaṃ[Pg.17], pisācagaṇasevitaṃ; Vanantaṃ mohanaṃ nāma, kathaṃ yātrā bhavissati– Resounding with hosts of nymphs, frequented by hosts of demons, the forest called Bewilderment—how will the journey be? Jarāsutta The Aging Sutta Pucchā – jarāsuttaṃ [Pg.19] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, as to the Aging Sutta, where, concerning whom, in what context, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante aññataraṃ devataṃ ārabbha bhāsitaṃ. Aññatarā bhante devatā bhagavantaṃ etadavoca– Reply: At Sāvatthī, venerable sir, it was spoken concerning a certain deity. A certain deity, venerable sir, said this to the Blessed One: ‘‘Kiṃ su yāva jarā sādhu, kiṃ su sādhu patiṭṭhitaṃ; Kiṃ su narānaṃ ratanaṃ, kiṃ su corehi dūhara’’nti. "What is good until old age? What is good when well-established? What is the jewel of humans? What is hard for thieves to steal away?" Tasmiṃ bhante vatthusmiṃ– id ‘‘Sīlaṃ yāva jarā sādhu, saddhā sādhu patiṭṭhitā; Paññā narānaṃ ratanaṃ, puññaṃ corehi dūhara’’nti. id Evaṃ kho bhante bhagavatā bhāsitaṃ. id Kiṃ su yāva jarā sādhu. id Kiṃ su sādhu patiṭṭhitaṃ. id Kiṃ [Pg.20] su narānaṃ ratanaṃ. id Kiṃ su corehi dūharaṃ. id Devaputtasaṃyutta id Subrahmasutta id Pucchā – tenāvuso bhagavatā jānatā passatā arahatā sammāsambuddhena subrahmasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ katañca bhāsitaṃ. Kīdiso ca tattha dhammapaṭiggāhakassa dhammassavanānisaṃso adhigato. id Vissajjanā – rājagahe [Pg.21] bhante subrahmadevaputtaṃ ārabbha bhāsitaṃ. Subrahmā bhante devaputto maraṇabhayabhīto bhagavantaṃ upasaṅkamitvā etadavoca– id ‘‘Niccaṃ utrastamidaṃ cittaṃ, niccaṃ ubbiggamidaṃ mano; Anuppannesu kicchesu, atho uppatitesu ca; Sace atthi anutrastaṃ, taṃ me akkhāhi pucchito’’ti– id Tasmiṃ bhante vatthusmiṃ. id ‘‘Nāññatra bojjā tapasā, nāññatrindriyasaṃvarā; Nāññatra sabbanissaggā, sotthiṃ passāmi pāṇina’’nti. id Evaṃ kho bhante bhagavatā bhāsitaṃ. Desanāpariyosāne ca bhante subrahmassa devaputtassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi, ‘‘yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. id Niccaṃ [Pg.22] utrastamidaṃ cittaṃ, niccaṃ ubbiggamidaṃ mano; Anuppannesu kicchesu, atho uppatitesu ca; Sace atthi anutrasta, taṃ me akkhāhi pucchito-hu– id Nāññatra [Pg.23] bojjā tapasā, nāññatrindriyasaṃvarā; Nāññatra sabbanissaggā, sotthiṃ passāmi pāṇinaṃ– id Rohitassasutta id Pucchā – rohitassasuttaṃ [Pg.24] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. id Vissajjanā – sāvatthiyaṃ bhante rohitassaṃ devaputtaṃ ārabbha bhāsitaṃ. Rohitasso bhante devaputto bhagavantaṃ etadavoca ‘‘yattha nu kho bhante na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so bhante gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘yattha kho āvuso na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ aṭṭheyyaṃ patteyyanti vadāmī’’ti evamādinā bhante bhagavatā bhāsitaṃ. id Kosalasaṃyutta id Daharasutta id Pucchā – daharasuttaṃ [Pg.26] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. id Vissajjanā – sāvatthiyaṃ bhante rājānaṃ pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ sammodi, ekamantaṃ nisinno kho bhante rājā pasenadi kosalo bhagavantaṃ etadavoca ‘‘bhavampi no gotamo ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paṭijānātī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘yañhi taṃ mahārāja sammā vadamānovadeyya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti[Pg.27], mameva taṃ sammā vadamāno vadeyyā’’ti evamādinā bhante bhagavatā bhāsitaṃ. id Tasmā [Pg.29] hi paṇḍito poso, sampassaṃ atthamattano; Bhujaṅgamaṃ pāvakañca, khattiyañca yasassinaṃ; Bhikkhuñca sīlasampannaṃ, sammadeva samācare– id Attarakkhitasutta id Pucchā – attarakkhitasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. id Vissajjanā – sāvatthiyaṃ bhante rājānaṃyeva pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo bhagavantaṃ upasaṅkamitvā ‘‘idha mayhaṃ bhante rahogatassa paṭisallīnassa [Pg.30] evaṃ cetaso parivitakko udapādī’’ti evamādikaṃ vacanaṃ avoca. Bhagavā ca bhante evametaṃ mahārāja evametaṃ mahārājāti evamādinā vibhajitvā bhāsitaṃ. id Kāyena [Pg.32] saṃvaro sādhu, sādhu vācāya saṃvaro; Manasā saṃvaro sādhu, sādhu, sabbattha saṃvaro; Sabbattha saṃvuto lajjī, rakkhitoti pavuccati. id Appakasutta id Pucchā – appakasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, where, concerning whom, about what subject, and how was the Appaka Sutta spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante rājānaṃyeva pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo bhagavantaṃ upasaṅkamitvā ‘‘idha mayhaṃ bhante rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi appakā te sattā lokasmiṃ, ye uḷāre uḷāre bhoge labhitvā na ceva majjanti na ca pamajjanti, na ca kāmesu gedhaṃ āpajjantī’’ti evamādikaṃ vacanaṃ avoca. Bhagavā ca bhante ‘‘evametaṃ mahārāja evametaṃ mahārājā’’ti evamādinā appakasuttaṃ bhāsitaṃ. Reply – Venerable sir, it was spoken at Sāvatthī concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala approached the Blessed One and said: “Here, venerable sir, while I was alone and secluded, this thought occurred to me: ‘Few are those beings in the world who, having obtained abundant possessions, neither become intoxicated nor negligent, nor fall into craving for sensual pleasures.’” The Blessed One, venerable sir, said: “So it is, great king, so it is, great king,” and thus spoke the Appaka Sutta. Mallikāsutta The Mallikā Sutta Pucchā – mallikāsuttaṃ [Pg.34] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, where, concerning whom, about what subject, and how was the Mallikā Sutta spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante rājānaṃyeva pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo mallikaṃ deviṃ etadavoca ‘‘atthi nu kho te mallike kocañño attanā piyataro’’ti. Tasmiṃ vatthusmiṃ sabbādisā anuparigamma cetasāti evamādinā bhante bhagavatā bhāsitaṃ. Reply – Venerable sir, it was spoken at Sāvatthī concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala said this to Queen Mallikā: “Mallikā, is there anyone dearer to you than yourself?” On that subject, venerable sir, the Blessed One spoke thus, beginning with: “Having surveyed all directions with his mind…” Sabbā [Pg.35] disā anuparigamma cetasā, nevajjhagā piyataramattanā kvaci. Evaṃ piyo puthu attā paresaṃ, tasmā na hiṃse paramattakāmo– Having traversed all directions with the mind, one finds none anywhere dearer than oneself. Likewise, the self is dear to others; therefore, one who loves oneself should not harm another. Sattajaṭilasutta The Discourse on the Seven Ascetics with Matted Hair Pucchā – tenāvuso [Pg.36] bhagavatā…pe… sammāsambuddhena sattajaṭilasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, by the Blessed One…pe… the Perfectly Self-Enlightened One, where, concerning whom, on what subject, and how was the Sattajaṭila Sutta spoken? Vissajjanā – sāvatthiyaṃ bhante rājānaṃ pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo acirapakkantesu sattasu ca jaṭilesu sattasu ca nigaṇṭhesu sattasu ca acelakesu sattasu ca ekasāṭakesu sattasu ca paribbājakesu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho bhante rājā pasenadi kosalo bhagavantaṃ etadavoca ‘‘ye te bhante loke arahanto vā arahattamaggaṃ vā samāpannā, ete tesaṃ aññatarā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘dujjānaṃ kho etaṃ mahārāja tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsiṇacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena ‘‘ime vā arahanto, ime vā arahattamaggaṃ samāpannā’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply – At Sāvatthī, venerable sir, it was spoken concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala, not long after the seven ascetics with matted hair, the seven Nigaṇṭhas, the seven naked ascetics, the seven one-robed ascetics, and the seven wanderers had departed, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, venerable sir, King Pasenadi of Kosala said this to the Blessed One: “Venerable sir, are these among those in the world who are arahants or have attained the path to arahantship?” Regarding this matter, venerable sir, the Blessed One said: “Great king, it is difficult for you, a householder who enjoys sensual pleasures, living in a home crowded with children, using Kāsi sandalwood, wearing garlands, perfumes, and ointments, and accepting gold and silver, to know: ‘These are arahants, or these have attained the path to arahantship.’” Na [Pg.40] vaṇṇarūpena naro sujāno, na vissase ittaradassanena; Susaññatānañhi viyañjanena, asaññatā lokamimaṃ caranti. A person is not easily known by their appearance, nor should one trust a fleeting glance; for the unrestrained wander through this world in the guise of the well-restrained. Patirūpako mattikākuṇḍalova, lohaḍḍhamāsova suvaṇṇachanno; Caranti loke parivārachannā, anto asuddhā bahisobhamānā-hū Like a counterfeit clay earring, or a copper half-māsa coin covered with gold, they wander in the world concealed by their retinue, impure within but shining without. Pañcarājasutta The Discourse on the Five Kings Pucchā – pañcarājasuttaṃ [Pg.41] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, where, concerning whom, on what subject, and how was the Discourse on the Five Kings spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante rājānaṃyeva pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo bhagavantaṃ etadavoca ‘‘kiṃ nu kho bhante kāmānaṃ agga’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘manāpapariyantaṃ khvāhaṃ mahārāja pañcasu kāmaguṇesu agganti vadāmī’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply – At Sāvatthī, venerable sir, it was spoken concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala said this to the Blessed One: “Venerable sir, what is the highest of sensual pleasures?” Regarding that matter, venerable sir, the Blessed One spoke thus: “Great king, I say that the peak of what is agreeable is the highest among the five strands of sensual pleasure.” Idha [Pg.42] bhante amhākaṃ pañcannaṃ rājūnaṃ pañcahi kāmaguṇehi samappitānaṃ samaṅgībhūtānaṃ paricārayamānānaṃ ayamantarākathā udapādiṃ ‘kiṃ nu kho kāmānaṃ agga’nti– Here, venerable sir, among us five kings, endowed and furnished with the five strands of sensual pleasure, while we were enjoying ourselves, this discussion arose: ‘What, venerable sir, is the highest of sensual pleasures?’ Padumaṃ [Pg.43] yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ. Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkhe– Like a fragrant red lotus, blooming in the morning, its scent unfaded, see Aṅgīrasa, shining forth, blazing like the sun in the sky. Dutiyaaputtakasutta The Second Discourse on the Heirless Pucchā – dutiyaaputtakasuttaṃ [Pg.44] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, where, concerning whom, on what subject, and how was the Second Discourse on the Heirless spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante rājānaṃyeva pasenadiṃ kosalaṃ ārabbha bhāsitaṃ. Rājā bhante pasenadi kosalo bhagavantaṃ upasaṅkamitvā ‘‘idha bhante sāvatthiyaṃ seṭṭhi gahapati kālaṅkato, tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmī’’ti evamādikaṃ vacanaṃ avoca. Bhagavā ca bhante ‘‘evametaṃ mahārāja, evametaṃ mahārāja, bhūtapubbaṃ so mahārāja seṭṭhi gahapati taggarasikhiṃ nāma paccekasambuddhaṃ piṇḍapātena paṭipādesī’’ti evamādinā tassa seṭṭhissa gahapatissa atītaṃ vatthuṃ āharitvā pariyosāne catūhi gāthāhi bhāsitaṃ. Reply – At Sāvatthī, venerable sir, it was spoken concerning King Pasenadi of Kosala. Venerable sir, King Pasenadi of Kosala approached the Blessed One and said: “Here, venerable sir, in Sāvatthī a wealthy householder has passed away. As he was heirless, I have come after having his fortune transferred to the royal treasury.” The Blessed One, venerable sir, replied: “So it is, great king, so it is, great king. Formerly, great king, that wealthy householder served a Paccekabuddha named Tagarasikhi with almsfood.” Thus, recounting the past story of that wealthy householder, the Blessed One concluded with four verses. Dhaññaṃ [Pg.47] dhanaṃ rajataṃ jātarūpaṃ, pariggahaṃ vāpi yadatthi kiñci,Dāsā kammakarā pessā, ye cassa anujīvino. Grain, wealth, silver, gold, or whatever other possessions there are, slaves, workers, messengers, and all of one's dependents— Sabbaṃ nādāya gantabbaṃ, sabbaṃ nikkhippagāminaṃ; Yañca karoti kāyena, vācāya udacetasā. one must go without taking any of it, leaving everything behind. But what one does by body, speech, or mind— Tañhi tassa sakaṃ hoti, taṃva ādāya gacchati; Taṃvassa anugaṃ hoti, chāyāva anapāyinī. that is truly one's own, that one takes when one goes; that follows one like a shadow that never departs. Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ; Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinaṃ – Therefore, one should do good, as a store for the future life. Meritorious deeds are the support for beings in the next world. Mārasaṃyutta The Connected Discourses with Māra Tapokammasutta The Discourse on Ascetic Practice Pucchā – tapokammasuttaṃ [Pg.48] panāvuso bhagavatā jinena kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, where, concerning whom, on what subject, and how was the Discourse on Ascetic Practice spoken by the Blessed One, the Conqueror? Vissajjanā – uruvelāyaṃ bhante māraṃ pāpimantaṃ ārabbha bhāsitaṃ. Māro bhante pāpimā bhagavantaṃ upasaṅkamitvā gāthāya ajjhabhāsi. Reply – At Uruvelā, venerable sir, this was spoken concerning Māra the Evil One. Venerable sir, Māra the Evil One approached the Blessed One and addressed him in verse: ‘‘Tapokammā apakkamma, yena sujjhanti māṇavā; Asuddho maññasi suddho, suddhimaggā aparaddho’’ti. “Having departed from ascetic practice, by which men are purified, though impure, you think yourself pure, having strayed from the path to purity.” Tasmiṃ bhante vatthusmiṃ– Regarding that matter, venerable sir— ‘‘Anattasaṃhitaṃ ñatvā, yaṃ kiñci amaraṃ tapaṃ; Sabbaṃ natthāvahaṃ hoti, phiyārittaṃva dhammani; Sīlaṃ samādhi paññañca, maggaṃ bodhāya bhāvayaṃ; Pattosmi paramaṃ suddhiṃ, nihato tvamasi antakā’’ti. “Knowing that any ascetic practice whatsoever is unbeneficial and entirely fruitless, like an oar and rudder on dry land; I have cultivated virtue, concentration, and wisdom, the path to awakening. I have attained the supreme purity; you are defeated, O End-maker!” Evaṃ kho bhante bhagavatā jinena bhāsitaṃ. Thus indeed, venerable sir, was it spoken by the Blessed One, the Conqueror. Tapokammā [Pg.49] apakkamma, ye na sujjhanti māṇavā; Asuddho maññasi suddho, suddhimaggā aparaddho– Departing from ascetic practices, those youths are not purified. Unclean, you think yourself clean; you have strayed from the path of purity. Anatthasaṃhitaṃ [Pg.50] utvā, yaṃkiñci amaraṃ tapaṃ; Sabbaṃ natthāvahaṃ hoti, phiyārittaṃva dhammani; Knowing it to be unbeneficial, whatever ascetic practice for immortality one performs, all of it is fruitless, like milking an empty udder. Hatthirājavaṇṇasutta The Discourse on the Form of the King of Elephants Pucchā – hatthirājavaṇṇasuttaṃ [Pg.51] panāvuso bhavagatā jinena kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, regarding the Hatthirājavaṇṇasutta spoken by the Blessed One, the Conqueror—where was it spoken, concerning whom, in what context, and how was it spoken? Vissajjanā – uruvelāyaṃ bhante mārakaṃyeva pāpimantaṃ ārabbha bhāsitaṃ. Māro bhante pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā yena bhagavā tenupasaṅkami. Answer: Venerable sir, it was spoken at Uruvelā concerning Māra, the Evil One. Venerable sir, Māra, the Evil One, desiring to arouse fear, terror, and horripilation in the Blessed One, conjured up the massive form of a king of elephants and approached the Blessed One. Tasmiṃ bhante vatthusmiṃ– In that context, venerable sir— ‘‘Saṃsaraṃ dīghamaddhānaṃ, vaṇṇaṃ katvā subhāsubhaṃ; Alaṃ te tena pāpima, nihato tvamasi antakā’’ti. “Wandering through saṃsāra for a long time, creating forms both fair and foul; enough of that for you, O Evil One! You are struck down, O End-maker!” Evaṃ kho bhante bhagavatā jinena bhāsitaṃ. Thus indeed, venerable sir, was it spoken by the Blessed One, the Conqueror. Saṃsaraṃ [Pg.52] dīghamaddhānaṃ, vaṇṇaṃ katvā subhāsubhaṃ,Alaṃ te tena pāpima, nihato tvamasi antaka – Wandering through saṃsāra for a long time, creating forms both fair and foul; enough of that for you, O Evil One! You are struck down, O End-maker. Bhikkhunīsaṃyutta The Connected Discourses with Bhikkhunīs Āḷavikāsutta The Discourse with Āḷavikā Pucchā – idāni āvuso bhikkhunī saṃyuttaṃ pucchāmi, yaṃ tassa bhagavato arahato sammāsambuddhassa sāvikāhi therīhi attano Question: Now, friend, I ask about the Connected Discourses with Bhikkhunīs, which by the elder female disciples of that Blessed One, the Arahant, the Perfectly Enlightened One, concerning their own... Ca [Pg.53] buddhasāsanassa ca yathābhūtaṃ guṇaṃ pakāsetvā bhāsitaṃ. Tatthāvuso paṭhamaṃ porāṇakehi mahākassapādīhi dhammasaṃgāhakehi theravarehi saṃgītaṃ āḷavikāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. ...and of the Buddha's Dispensation, having proclaimed the true qualities, was spoken. Therein, friend, regarding the Āḷavikā Sutta, which was first chanted by the ancient, excellent elders, the compilers of the Dhamma, beginning with Mahākassapa—where was it spoken, concerning whom, in what context, by whom, and how was it spoken? Vissajjanā – sāvatthiyaṃ bhante māraṃ pāpimantaṃ ārabbha āḷavikāya bhikkhuniyā bhāsitaṃ. Māro bhante pāpimā āḷavikāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo vivekamhā cāvetukāmo āḷavikaṃ bhikkhuniṃ gāthāya ajjhabhāsi– Answer: At Sāvatthī, venerable sir, this was spoken by the bhikkhunī Āḷavikā concerning Māra the Evil One. Venerable sir, Māra the Evil One, desiring to arouse fear, terror, and horripilation in the bhikkhunī Āḷavikā, and to make her fall away from seclusion, addressed the bhikkhunī Āḷavikā with a verse: ‘‘Natthi nissaraṇaṃ loke, kiṃ vivekena kāhasi; Bhuñjassa kāmaratiyo, māhu pacchānutāpinī’’ti. “There is no escape in the world; what will you do with seclusion? Enjoy sensual pleasures, lest you later be one who regrets.” Tasmiṃ bhante vatthusmiṃ– In that context, venerable sir— ‘‘Atthi nissaraṇaṃ loke, paññāya me suphussitaṃ; Pamattabandhu pāpima, na tvaṃ jānāsi taṃ padaṃ; Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā; Yaṃ tvaṃ kāmaratiṃ brūsi, arahi mayha sā ahū’’ti. “There is an escape in the world, well-touched by my wisdom. O Evil One, kinsman of the heedless, you do not know that state. Sensual pleasures are like spears and stakes, a chopping block for the aggregates. What you call sensual delight is for me non-delight.” Evaṃ kho bhante āḷavikāya bhikkhuniyā bhāsitaṃ. Thus indeed, venerable sir, was it spoken by the bhikkhunī Āḷavikā. Natthi [Pg.54] nissaraṇaṃ loke, kiṃ vivekena kāhasi; Bhuñjassu kāmaratiyo, māhu pacchānutāpinī-hu– There is no escape in the world; what will you do with seclusion? Enjoy sensual pleasures, lest you later be one who regrets. Atthi [Pg.55] nissaraṇaṃ loke, paññāya me suphussitaṃ; Pamattabandhu pāpima, na tvaṃ jānāsi taṃ padaṃ. There is an escape in the world, well-touched by my wisdom. O Evil One, kinsman of the heedless, you do not know that state. Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā; Yaṃ tvaṃ kāmaratiṃ brūsi, arati mayha sā ahu– Sensual pleasures are like spears and stakes, a chopping block for the aggregates. What you call sensual delight is for me non-delight. Somāsutta The Discourse with Somā Pucchā – somāsuttaṃ [Pg.56] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Friend, regarding the Somā Sutta—where was it spoken, concerning whom, in what context, by whom, and how was it spoken? Vissajjanā – sāvatthiyaṃyeva bhante andhavane māraṃ pāpimantaṃ ārabbha somāya bhikkhuniyā bhāsitaṃ. Māro bhante pāpimā somāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo somaṃ bhikkhuniṃ gāthāya ajjhabhāsi. Answer: At Sāvatthī, venerable sir, in the Blind Man's Grove, it was spoken by the bhikkhunī Somā concerning Māra the Evil One. Venerable sir, Māra the Evil One, desiring to arouse fear, terror, and horripilation in the bhikkhunī Somā and to make her fall away from concentration, addressed the bhikkhunī Somā with a verse. ‘‘Yaṃ taṃ isīhi pattabbaṃ, ṭhānaṃ durabhisambhavaṃ; Na taṃ dvaṅgulapaññāya, sakkā pappotumitthiyā’’ti. “That state which is to be attained by seers, a place difficult to reach, cannot be attained by a woman with her two-fingered wisdom.” Tasmiṃ bhante vatthusmiṃ– In that context, venerable sir— ‘‘Itthibhāvo kiṃ kayirā, cittamhi susamāhite; Ñāṇamhi vattamānamhi, sammā dhammaṃ vipassato; Yassa nūna siyā evaṃ, itthāhaṃ purisoti vā; Kiñci vā pana aññasmi, taṃ māro vattumarahatī’’ti. “What can womanhood do, when the mind is well-concentrated, when knowledge is proceeding, for one who rightly sees the Dhamma with insight? To one for whom it might occur, ‘I am a woman’ or ‘I am a man’ or ‘I am something else,’ Māra is fit to speak.” Evaṃ kho bhante somāya bhikkhuniyā ariyasāvikāya bhāsitaṃ. Thus indeed, venerable sir, was it spoken by the bhikkhunī Somā, the noble female disciple. Yaṃ [Pg.57] taṃ isīhi pattabbaṃ, ṭhānaṃ durabhisambhavaṃ; Na taṃ dvaṅgulapaññāya, sakkā pappotumitthiyā– That state which is to be attained by seers, a place difficult to reach, cannot be attained by a woman with her two-fingered wisdom. Itthi [Pg.58] bhāvo kiṃ kayirā, cittamhi susamāhite; Ñāṇamhi vatta mānamhi, sammā dhammaṃ vipassato. What can womanhood avail when the mind is well-composed, when knowledge is present, and one rightly sees the Dhamma? Yassa nūna siyā evaṃ, itthāhaṃ purisoti vā; Kiñci vā pana aññasmi, taṃ māro vattumarahati. To one for whom the thought might occur, ‘I am a woman,’ or ‘I am a man,’ or ‘I am anything at all’—to such a one Māra is fit to speak. Kisāgotamīsutta The Sutta of Kisāgotamī Pucchā – tatthāvuso [Pg.59] kisāgotamīsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Friend, regarding the Kisāgotamī Sutta, where, concerning whom, about what subject matter, by whom, and how was it spoken? Vissajjanā – sāvatthiyaṃyeva bhante andhavane māraṃ pāpimantaṃ ārabbha kisāgotamiyā bhikkhuniyā theriyā bhāsitaṃ. Māro bhante pāpimā kisāgotamiyā bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo kisāgotamiṃ bhikkhuniṃ gāthāya ajjhabhāsi– The reply: At Sāvatthī, venerable sir, in the Andhavana, this was spoken by the elder bhikkhunī Kisāgotamī concerning Māra the Evil One. Venerable sir, Māra the Evil One, desiring to arouse fear, terror, and horripilation in the bhikkhunī Kisāgotamī, and to make her fall away from concentration, addressed her with this verse: ‘‘Kiṃ nu tvaṃ mataputtāva, ekamāsi rudammukhī; Vanamajjhagatā ekā, purisaṃ nu gavesasī’’ti. “Why now, like one whose child has died, do you sit alone with a tearful face? Having entered the middle of the wood alone, are you searching for a man?” Tasmiṃ bhante vatthusmiṃ– On that occasion, venerable sir— Accantaṃ mataputtāmhi, purisā ekadantikā; Na socāmi na rodāmi, na taṃ bhāyāmi āvuso. “I have completely gotten past my sons; men are a thing of the past. I do not grieve, I do not weep; I do not fear you, friend. Sabbattha vihatā nandī, tamokkhandho padālito; Jetvāna maccuno senaṃ, viharāmi anāsavā’’ti. “Delight is destroyed in every respect, the mass of darkness is shattered. Having conquered the army of Death, I dwell without taints.” Evaṃ kho bhante kisāgotamiyā bhikkhuniyā bhāsitaṃ. Thus indeed, venerable sir, was it spoken by the bhikkhunī Kisāgotamī. Kiṃ [Pg.60] nu tvaṃ mataputtāva, ekamāsi rudammukhī; Vanamajjhagatā ekā, purisaṃ nu gasesasi-hu– “Why now, like one whose child has died, do you sit alone with a tearful face? Having entered the middle of the wood alone, are you searching for a man?” Accantaṃ mataputtāmhi, purisā etadantikā; Na socāmi na rodāmi, na taṃ bhāyāmi āvuso. “I have completely gotten past my sons; men have this as their end. I do not grieve, I do not weep; I do not fear you, friend. Sabbattha [Pg.61] vihatā nandī, tamokkhandho padālito; Jetvāna maccuno senaṃ, viharāmi anāsavā. “Delight is destroyed in every respect, the mass of darkness is shattered. Having conquered the army of Death, I dwell without taints.” Uppalavaṇṇāsutta The Sutta of Uppalavaṇṇā Pucchā – tatthāvuso porāṇehi saṃgītikāramahātheravarehi saṃgītaṃ uppalavaṇṇasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Venerable sirs, regarding the Uppalavaṇṇā Sutta, recited by the excellent great elder compilers of old: where, concerning whom, on what occasion, by whom, and how was it spoken? Vissajjanā – sāvatthiyaṃyeva bhante andhavane māraṃ pāpimantaṃ ārabbha uppalavaṇṇāya bhikkhuniyā bhāsitaṃ. Māro bhante pāpimā uppalavaṇṇāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo uppalavaṇṇaṃ bhikkhuniṃ gāthāya ajjhabhāsi– Answer: Venerable sir, this was spoken by the bhikkhunī Uppalavaṇṇā in Sāvatthī, in the Andhavana, concerning Māra the Evil One. Venerable sir, Māra the Evil One, wishing to arouse fear, terror, and horripilation in the bhikkhunī Uppalavaṇṇā, and to make her fall away from concentration, addressed the bhikkhunī Uppalavaṇṇā with this verse: ‘‘Supupphitaggaṃ [Pg.62] upagamma bhikkhuni, ekā tuvaṃ tiṭṭhasi sālamūle. Na catthi te dutiyā vaṇṇadhātu, bāle na tvaṃ bhāyasi dhuttakāna’’nti. “Having approached a sal tree with a beautifully flowering top, O bhikkhunī, you stand alone at its foot. There is no second to your beauty. Foolish one, do you not fear rogues?” Tasmiṃ bhante vatthusmiṃ– On that occasion, venerable sir: ‘‘Sataṃ sahassānipi dhuttakānaṃ,Idhāgatā tādisakā bhaveyyuṃ; Lomaṃ na iñjāmi na santasāmi,Na māra bhāyāmi tamekikāpi. “Even if a hundred thousand rogues just like you were to come here, I would not stir a hair, nor would I be terrified. I do not fear you, Māra, even when alone. Esā antaradhāyāmi, kucchiṃ vā pavisāmi te; Pakhumantarikāyampi, tiṭṭhantiṃ maṃ na dakkhasi. “I can make myself disappear, or I can enter your belly. You would not see me, even if I were standing between your eyelashes. Cittasmiṃ vasībhūtāmhi, iddhipādā subhāvitā; Sabbabandhanamuttāmhi, na taṃ bhāyāmi āvuso’’ti. “I have mastery over my mind, the bases of spiritual power are well-developed. I am freed from all bonds; I do not fear you, friend.” Evaṃ kho bhante uppalavaṇṇāya bhikkhuniyā bhāsitaṃ. Thus indeed, venerable sir, was this spoken by the bhikkhunī Uppalavaṇṇā. Cālāsutta The Sutta of Cālā Pucchā – tatthāvuso [Pg.64] cālāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Venerable sirs, where, concerning whom, in what context, by whom, and how was the Cālā Sutta spoken? Vissajjanā – sāvatthiyaṃ bhante andhavane māraṃyeva pāpimantaṃ ārabbha cālāya bhikkhuniyā ariyasāvikāya bhāsitaṃ. Māro bhante pāpimā cālaṃ bhikkhuniṃ upasaṅkamitvā etadavoca ‘‘kiṃ nu tvaṃ bhikkhuni na rocesī’’ti. Jātiṃ khvāhaṃ āvuso na rocemī’’ti. Answer: Venerable sir, this was spoken in Sāvatthī, in the Andhavana, concerning Māra the Evil One, by the noble disciple, the bhikkhunī Cālā. Venerable sir, Māra the Evil One approached the bhikkhunī Cālā and said this: “Why, bhikkhunī, do you not delight in it?” “Friend, I do not delight in birth.” Kiṃ nu jātiṃ na rocesi, jāto kāmāni bhuñjati; Ko nu taṃ idamādapayi, jātiṃ mā roca bhikkhunīti. “Why do you not delight in birth? One who is born enjoys sensual pleasures. Who has instructed you in this: ‘Bhikkhunī, do not delight in birth’?” Tasmiṃ bhante vatthusmiṃ– On that occasion, venerable sir: Jātassa maraṇaṃ hoti, jāto dukkhāni phussati; Bandhaṃ vadhaṃ pariklesaṃ, tasmā jātiṃ na rocaye. “For one who is born there is death; one who is born experiences sufferings—bondage, slaughter, and affliction. Therefore, I do not delight in birth. Buddho dhammamadesesi, jātiyā samatikkamaṃ; Sabbadukkhappahānāya, so maṃ sacce nivesayi. “The Buddha taught the Dhamma—the overcoming of birth—for the abandoning of all suffering. He has established me in the Truth. Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino; Nirodhaṃ appajānantā, āgantāro punabbhavanti. “Those beings who go to the form realm, and those who are established in the formless—not understanding cessation, they are comers to renewed existence.” Evaṃ kho bhante cālāya bhikkhuniyā bhāsitaṃ. Thus, venerable sir, was this spoken by the bhikkhunī Cālā. Kiṃ [Pg.65] nu jātiṃ na rocesi, jāto kāmāni bhuñjati; Ko nu taṃ idamādapayi, jātiṃ mā roca bhikkhunī. ‘Why do you not delight in birth? One who is born enjoys sensual pleasures. Who has persuaded you of this: “Bhikkhunī, do not delight in birth”?’ Jātassa [Pg.66] maraṇaṃ hoti, jāto dukkhāni phussati; Bandhaṃ vadhaṃ pariklesaṃ, tasmā jātiṃ na rocaye. ‘For one who is born, death occurs; being born, one experiences suffering—bondage, slaughter, and torment. Therefore, I do not delight in birth.’ Buddho dhammamadesesi, jātiyā samatikkamaṃ,Sabbadukkhappahānāya, so maṃ sacce nivesayi. ‘The Buddha taught the Dhamma for the overcoming of birth, for the abandoning of all suffering. He established me in the Truth.’ Selāsutta The Selā Sutta Pucchā – tatthāvuso [Pg.67] selāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Venerable sirs, where, concerning whom, in what context, by whom, and how was the Selā Sutta spoken? Vissajjanā – sāvatthiyaṃ bhante māraṃyeva pāpimantaṃ ārabbbha selāya bhikkhuniyā ariyasāvikāya bhāsitaṃ. Māro bhante pāpimā selāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo selaṃ bhikkhuniṃ gāthāya ajjhabhāsi– Answer: Venerable sir, this was spoken in Sāvatthī, concerning Māra the Evil One, by the noble disciple, the bhikkhunī Selā. Venerable sir, Māra the Evil One, wishing to arouse fear, terror, and hair-raising dread in the bhikkhunī Selā, and to dislodge her from concentration, addressed the bhikkhunī Selā with this verse: Kenidaṃ pakataṃ bimbaṃ, kvanu bimbassa kārako; Kvanu bimbaṃ samuppannaṃ, kvanu bimbaṃ nirujjhatīti. ‘By whom was this image made? Where, indeed, is the maker of the image? Where does the image originate? Where does the image cease?’ Tasmiṃ bhante vatthusmiṃ– In that context, venerable sir, this was said: Nayidaṃ attakataṃ bimbaṃ, nayidaṃ parakataṃ aghaṃ; Hetuṃ paṭicca sambhūtaṃ, hetubhaṅgā nirujjhatīti. ‘This image is not self-made, nor is this suffering made by another. Having arisen from a cause, on the cause’s cessation it ceases.’ Evamādinā bhante selāya bhikkhuniyā bhāsitaṃ. Thus, venerable sir, was this spoken by the bhikkhunī Selā. Kenidaṃ [Pg.68] pakataṃ bimbaṃ, kvanu bimbassa kārako; Kvanu bimbaṃ samuppannaṃ, kvanu bimbaṃ nirujjhati-hu– ‘By whom was this image made? Where, indeed, is the maker of the image? Where does the image originate? Where does the image cease?’ Nayidaṃ attakataṃ bimbaṃ, nayidaṃ parakataṃ aghaṃ; Hetuṃ paṭicca sambhūtaṃ, hetubhaṅgā nirujjhati. ‘This image is not self-made, nor is this suffering made by another. Having arisen from a cause, on the cause’s cessation it ceases.’ Vajirāsutta The Vajirā Sutta Pucchā – tatthāvuso [Pg.69] porāṇakehi mahākassapādīhi dhammasaṃgāhakatheravarehi saṃgītaṃ vajirāsuttaṃ kattha kaṃ ārabbha kena kathañca bhāsitaṃ. Question: Venerable sirs, where, concerning whom, by whom, and how was the Vajirā Sutta spoken, which was recited by the ancient, eminent elder compilers of the Dhamma, such as Mahākassapa and others? Vissajjanā – sāvatthiyaṃ bhante māraṃ pāpimantaṃ ārabbha vajirāya theriyā bhikkhuniyā bhāsitaṃ. Māro bhante pāpimā purimanayeneva vajiraṃ bhikkhuniṃ gāthāya ajjhabhāsi– Answer: Venerable sir, this was spoken in Sāvatthī, concerning Māra the Evil One, by the elder bhikkhunī Vajirā. Venerable sir, Māra the Evil One, in the same manner as before, addressed the bhikkhunī Vajirā with this verse: Kenāyaṃ [Pg.70] pakato satto, kuvaṃ sattassa kārako,Kuvaṃ satto samuppanno, kuvaṃ satto nirujjhatīti. ‘By whom was this being made? Where is the maker of the being? Where does the being originate? Where does the being cease?’ Tasmiṃ bhante vatthusmiṃ– In that context, venerable sir, this was said: Kiṃ nu sattoti paccesi, māradiṭṭhigataṃ nu te; Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati. ‘Why do you assume “a being”? Māra, is this your adherence to a false view? This is merely a heap of conditioned formations; no being is found here.’ Yathā hi aṅgasambhārā, hoti saddo ratho iti; Evaṃ khandhesu santesu, hoti sattoti sammuti. ‘Just as when parts are assembled, the word “chariot” comes to be; so when the aggregates exist, there is the convention “being”.’ Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca,Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatīti. ‘Only suffering arises, suffering remains and passes away. Nothing other than suffering arises, nothing other than suffering ceases.’ Evaṃ kho bhante vajirāya bhikkhuniyā bhāsitaṃ. Thus, venerable sir, was this spoken by the bhikkhunī Vajirā. Kenāyaṃ pakato satto, kuvaṃ sattassakārako; Kuvaṃ satto samuppanno, kuvaṃ satto nirujjhati-hu– ‘By whom was this being made? Where is the maker of the being? Where does the being originate? Where does the being cease?’ Kiṃ [Pg.71] nu sattoti paccesi, māra diṭṭhigataṃ nu te; Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati. ‘Why do you assume “a being”? Māra, is this your adherence to a false view? This is merely a heap of conditioned formations; no being is found here.’ Brahmasaṃyutta The Connected Discourses of Brahmā Gāravasutta The Discourse on Reverence Pucchā – brahmasaṃyutte [Pg.72] āvuso porāṇehi mahākassapatherādīhi dhammasaṃgāhakatheravarehi dutiyaṃ saṃgītaṃ gāravasuttaṃ kattha kathañca samuppannaṃ. Question: Friends, in the Brahmasaṃyutta, where and how did the Gāravasutta arise, the second sutta recited by the ancient, eminent elder compilers of the Dhamma, Mahākassapa and others? Vissajjanā – uruvelāyaṃ bhante samuppannaṃ. Bhagavā bhante uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi ‘‘dukkhaṃ kho agāravo viharati appatisso, kaṃ nu khvāhaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyya’’nti. Answer: At Uruvelā, venerable sir, it arose. The Blessed One, venerable sir, was dwelling at Uruvelā on the bank of the Nerañjarā River at the foot of the Goatherd's Banyan Tree, newly fully enlightened. Then, while the Blessed One was alone in seclusion, this consideration arose in his mind: “It is truly painful to live without reverence, without deference. Now, which ascetic or brahmin should I honor and revere, and live in dependence on?” Atha kho bhante bhagavato etadahosi ‘‘aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyuṃ, na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṃ aññaṃ samaṇaṃ vā Then, venerable sir, this occurred to the Blessed One: “For the sake of fulfilling an incomplete aggregate of virtue, one might honor, respect, and rely upon another ascetic or brahmin. But I do not see in this world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans, any other ascetic or brahmin more accomplished in virtue than myself, Brāhmaṇaṃ [Pg.73] vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyuṃ. whom I might honor and revere, and live in dependence on.” Aparipuṇṇassa kho samādhikkhandhassa; Aparipuṇṇassa kho paññākkhandhassa; Aparipuṇṇassa kho vimuttikkhandhassa. If the aggregate of concentration were incomplete; if the aggregate of wisdom were incomplete; if the aggregate of liberation were incomplete. Aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upaninissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Yaṃnūnāhaṃ yvāyaṃ dhammo mayā abhisambuddho, tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyya’’nti. Evaṃ kho bhante bhagavato cetaso parivitakkavasena uppannaṃ. If the aggregate of knowledge and vision of liberation were incomplete, I might live dependent on and honoring another ascetic or brahmin for its completion. But I do not see in this world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans, any other ascetic or brahmin more accomplished than myself in the knowledge and vision of liberation, upon whom I might live dependent, honoring them. Why not live dependent on and honoring just this Dhamma that I have fully awakened to?” Thus, venerable sir, this thought arose in the Blessed One’s mind through reasoning. Ye [Pg.75] ca atītā sambuddhā, ye ca buddhā anāgatā; Yo cetarahi sambuddho, bahūnaṃ sokanāsano; Sabbe saddhammagaruno, vihaṃsu viharanti ca; Tathāpi viharissanti, esā buddhāna dhammatā. “Those who were fully enlightened in the past, and those who will be fully enlightened in the future; the one who is fully enlightened now, the dispeller of sorrow for many—all, revering the True Dhamma, have lived and do live; likewise, they will live—this is the nature of the Buddhas.” Tasmā hi attakāmena, mahattamabhikaṅkhatā; Saddhammo garukātabbo, saraṃ buddhāna sāsanaṃ. Therefore, one who loves oneself, desiring greatness, should respect the True Dhamma, remembering the Buddhas’ Teaching. Aññaratabrahmasutta The Discourse on a Certain Brahmā Pucchā- tatthāvuso [Pg.76] porāṇakehi mahākassapādīhi dhammasaṃgāhakatheravarehi paṭhamaṃ saṃgītaṃ aññatarabrahmasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: There, venerable sirs, by the eminent elders, compilers of the Dhamma, such as the ancient Mahākassapa and others, where, concerning whom, on what topic, by whom, and how was the first-recited Aññatarabrahmasutta spoken? Vissajjanā – brahmaloke bhante aññataraṃ brahmānaṃ ārabbha āyasmatā mahāmoggallānattherena bhāsitaṃ. Aññatarassa bhante brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti ‘‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’’ti. Tasmiṃ bhante vatthusmiṃ– Reply: Venerable sir, it was spoken in the Brahmā world concerning a certain brahmā by the Venerable Mahāmoggallāna. A certain brahmā, venerable sir, had this sort of evil view arise: ‘There is no ascetic or brahmin who can come here.’ On that matter, venerable sir— Ajjāpi te āvuso sā diṭṭhi, yā te diṭṭhi pure ahu; Passasi vītivattantaṃ, brahmaloke pabhassaranti; Evaṃ kho bhante āyasmatā mahāmoggallānattherena bhāsitaṃ. “Even today, friend, do you have that same view which you held before? Do you see one surpassing, radiant in the Brahmā world?” Thus, venerable sir, was it spoken by the Venerable Mahāmoggallāna. Ajjāpi [Pg.78] te āvuso sā diṭṭhi, yā te diṭṭhi pure ahu; Passasi vītivattanta, brahmaloke pabhassaraṃ-hu– “Even today, friend, do you still have that view, the view you once held? Do you see one surpassing, radiant in the Brahmā world?” Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu; Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ; Svāhaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato hu– “No, sir, that is not my view, the view I formerly held. I see one surpassing, radiant in the Brahmā world. How could I say today that I am eternal and permanent?” Tevijjā [Pg.79] iddhipattā ca, cetopariyāya kovidā; Khīṇāsavā arahanto, bahū buddhassa sāvakā-hu– “Those with the threefold knowledge, possessors of psychic power, skilled in knowing the minds of others, arahants with taints destroyed—many are the Buddha’s disciples.” Aruṇavatīsutta The Aruṇavatī Sutta Pucchā – tatthāvuso [Pg.80] aruṇavatīsuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: There, friends, where, concerning whom, and how was the Aruṇavatī Sutta spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘bhūtapubbaṃ bhikkhave rājā ahosi aruṇavā nāma. Rañño kho pana bhikkhave aruṇavato aruṇavatī nāma rājadhānī ahosī’’ti evamādinā bhante bhagavatā aruṇavatī suttaṃ bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning a number of monks. The Blessed One, venerable sir, spoke the Aruṇavatī Sutta beginning with the words: “Once, monks, there was a king named Aruṇavā. And, monks, the capital of King Aruṇavā was named Aruṇavatī.” Ārambhatha [Pg.83] nikkamatha, yuñjatha buddhasāsane; Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro; Yo imasmiṃ dhammavinaye, appamatto vihassati; Pahāya jāti saṃsāraṃ, dukkhassantaṃ karissati-hu– “Strive on, go forth, engage yourselves in the Buddha’s teaching. Shake off the army of Death, as an elephant destroys a reed house. Whoever dwells heedfully in this Dhamma-Vinaya, having abandoned the round of births, will make an end of suffering.” Brāhmaṇasaṃyutta The Connected Discourses with Brahmins Dhanañjānīsutta The Sutta to Dhanañjānī Pucchā – brāhmaṇasaṃyutte [Pg.84] āvuso paṭhamaṃ saṃgītaṃ dhanañjānīsuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses with Brahmins, where, concerning whom, in what connection, and how was the first-recited Dhanañjānī Sutta spoken by the Blessed One? Vissajjanā – rājagahe bhante bhāradvājagottaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Bhāradvājagotto bhante brāhmaṇo bhagavantaṃ upasaṅkamitvā gāthāya ajjhabhāsi. Reply: Venerable sir, it was spoken at Rājagaha concerning the brahmin of the Bhāradvāja clan. The brahmin of the Bhāradvāja clan, venerable sir, approached the Blessed One and addressed him in verse: ‘‘Kiṃ su chetvā sukhaṃ seti,Kiṃ su chetvā na socati; Kissassu ekadhammassa,Vadhaṃ rocesi gotamā’’ti– “Having cut off what does one sleep soundly? Having cut off what does one not sorrow? Of what one thing, Gotama, do you approve the slaying?” Tasmiṃ bhante vatthusmiṃ– In that connection, venerable sir— ‘‘Kodhaṃ chetvā sukhaṃ seti; Kodhaṃ chetvā na socati; Kodhassa visamūlassa,Madhuraggassa brāhmaṇa; Vadhaṃ ariyā pasaṃsanti,Tañhi chetvā na socatī’’ti; “Having cut off anger, one sleeps soundly; having cut off anger, one does not sorrow. The noble ones praise the slaying of anger, brahmin, which has a poisoned root and a honeyed tip; for having cut it off, one does not sorrow.” Evaṃ kho bhante bhagavatā bhāsitaṃ. Thus, venerable sir, was it spoken by the Blessed One. Kiṃ [Pg.86] su chetvā sukhaṃseti, kiṃ su chetvā na socati; Kissassu ekadhammassa, vadhaṃ rocesi gotama– “Having cut off what does one sleep soundly? Having cut off what does one not sorrow? Of what one thing, Gotama, do you approve the slaying?” Pucchā – imañca [Pg.87] panāvuso dhammadesanaṃ sutvā bhāradvājagotto brāhmaṇo imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāramakāsi, kīvattakañca atthaṃ sampādesi. Question: But, friend, having heard this Dhamma teaching, what kind of confidence did the brahmin of the Bhāradvāja clan show in this Dhamma and Discipline, and what extent of attainment did he reach? Vissajjanā – imañca pana bhante dhammadesanaṃ sutvā bhāradvājagotto brāhmaṇo ‘‘abhikkantaṃ bho gotama, abhikkantaṃ bho gotama, seyyathāpi bho gotama nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya cakkhumanto rūpāni dakkhantī’’ti evamādinā bhante imasmiṃ dhammavinaye pasanno pasannākāramakāsi. Imañca pana bhante dhammadesanaṃ sutvā bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṃ upasampadaṃ yācitvā acirūpasampanno yāva arahattaṃ sampādesi. Reply: Venerable sir, having heard this Dhamma teaching, the brahmin of the Bhāradvāja clan showed his confidence in this Dhamma and Discipline beginning with the words: ‘Excellent, Master Gotama! Excellent, Master Gotama! Just as one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness so that those with eyes may see forms.’ And, venerable sir, having heard this Dhamma teaching, the brahmin of the Bhāradvāja clan requested the going forth and higher ordination in the Blessed One’s presence. Not long after his full ordination, he attained arahantship. Akkosasutta The Sutta on Abuse Pucchā – akkosakabhāradvājasuttaṃ [Pg.88] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: But, friend, where, concerning whom, in what connection, and how was the Akkosakabhāradvāja Sutta spoken by the Blessed One? Vissajjanā – rājagahe bhante akkosakabhāradvājaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Akkosakabhāradvājo bhante brāhmaṇo bhagavantaṃ upasaṅkamitvā asabbhāhi pharusāhi vācāhi bhagavantaṃ akkosati paribhāsati. Tasmiṃ bhante vatthusmiṃ ‘‘taṃ kiṃ maññasi brāhmaṇa, api nukho te āgacchanti mittāmaccā [Pg.89] ñātisālohitā atitiyo’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply: Venerable sir, it was spoken at Rājagaha concerning the brahmin Akkosakabhāradvāja. The brahmin Akkosakabhāradvāja, venerable sir, approached the Blessed One and insulted and reviled him with unseemly, harsh words. In that connection, venerable sir, the Blessed One spoke, beginning with the words: ‘What do you think, brahmin? Do friends and colleagues, kinsmen and relatives, come to you as guests?’ Akkodhassa [Pg.91] kuto kodho,Dantassa samajīvino; Sammadaññā vimuttassa,Upasantassa tādino. “For one without anger, whence could anger arise? For one who is tamed, living equanimously, for one freed by perfect knowledge, for one who is peaceful and steadfast.” Tasseva [Pg.92] tena pāpiyo,Yo kuddhaṃ paṭikujjhati; Kuddhaṃ appaṭikujjhanto,Saṅgāmaṃ jeti dujjayaṃ. He who returns anger for anger is thereby worse than the angry one. By not returning anger for anger, one wins a battle hard to win. Ubhinnamatthaṃ carati,Attano ca parassa ca; Paraṃ saṅkupitaṃ ñatvā,Yo sato upasammati. He who, knowing the other is angered, mindfully becomes calm, acts for the good of both, for himself and for the other. Ubhinnaṃ tikicchantānaṃ,Attano ca parassa ca; Janā maññanti bāloti,Ye dhammassa akovidā. Those who are unskilled in the Dhamma think him a fool who is healing both himself and the other. Pucchā – imañca [Pg.93] panāvuso dhammadesanaṃ sutvā akkosakabhāradvājo brāhmaṇo imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāramakāsi. Kīvattakañca atthaṃ sampādesi. Question: “And, friend, having heard this Dhamma teaching, what kind of confidence did the brahmin Akkosakabhāradvāja show in this Dhamma and Discipline, and what extent of attainment did he reach?” Vissajjanā – imañca pana bhante dhammadesanaṃ sutvā akkosakabhāradvājo brāhmaṇo ‘‘abhikkantaṃ bho gotama, abhikkantaṃ bho gotamā’’ti evamādinā imasmiṃ dhammavinaye pasanno pasannākāramakāsi. Yāva arahattā ca pana mahantaṃ atthaṃ sampādesi. Reply: “Venerable sir, having heard this Dhamma teaching, the brahmin Akkosakabhāradvāja said: ‘Excellent, Master Gotama! Excellent, Master Gotama!’—and so on. In this way he showed his confidence in this Dhamma and Discipline. And he attained a great attainment, even up to arahantship.” Bahudhītarasutta The Bahudhītara Sutta Pucchā – tenāvuso [Pg.95] bhagavatā jānatā…pe… sammāsambuddhena brāhmaṇasaṃyutte bahudhītarasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: “Friend, where, concerning whom, in what connection, and how was the Bahudhītara Sutta spoken by the Blessed One, the Knower… the Perfectly Self-Enlightened One, in the Brāhmaṇa Saṃyutta?” Vissajjanā – kosalesu bhante aññatarasmiṃ vanasaṇḍe aññataraṃ bhāradvājagottaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Aññataro bhante bhāradvājagotto brāhmaṇo goṇe naṭṭhe pariyesanto bhagavato santike imā gāthāyo abhāsi. Reply: “Venerable sir, it was spoken in the Kosala country, in a certain forest grove, concerning a certain brahmin of the Bhāradvāja clan. Venerable sir, a certain brahmin of the Bhāradvāja clan, while searching for lost oxen, spoke these verses in the presence of the Blessed One.” ‘‘Na hi nūnimassa samaṇassa, balībaddā catuddasa; Ajjasaṭṭhiṃ na dissanti, tenāyaṃ samaṇo sukhī; Na hi nūnimassa samaṇassa, tilākhettasmi pāpakā; Ekapaṇṇā dupaṇṇā ca, tenāyaṃ samaṇo sukhī. “Surely this ascetic has no fourteen oxen, nor sixty cows today; therefore this ascetic is happy. Surely this ascetic has no blighted plants in his sesame field, no single-leafed or double-leafed weeds; therefore this ascetic is happy.” (Peyyāla) (Repetition) Na hi nūnimassa samaṇassa, paccūsamhi iṇāyikā; Detha dethāti codenti, tenāyaṃ samaṇo sukhī’’ti. “Surely this ascetic has no creditors at dawn who urge him, ‘Give, give!’ Therefore this ascetic is happy.” Tasmiṃ bhante vatthusmiṃ– “In that connection, venerable sir—” Na hi mayhaṃ brāhmaṇa, balībaddā catuddasa; Ajjasaṭṭhiṃ na dissanti, tenāhaṃ brāhmaṇā sukhī; Na hi mayhaṃ brāhmaṇa, tilākhettasmi pāpakā; Ekapaṇṇā dupaṇṇā ca, tenāhaṃ brāhmaṇā sukhī. “Brahmin, I have no fourteen oxen, nor sixty cows today; therefore, brahmin, I am happy. Brahmin, in my sesame field there are no blighted plants, no single-leafed or double-leafed weeds; therefore, brahmin, I am happy.” (Peyyāla) (Repetition) Na hi mayhaṃ brāhmaṇa, paccūsamhi iṇāyikā; Detha dethāti codenti, tenāhaṃ brāhmaṇā sukhīti. “Brahmin, I have no creditors at dawn who urge me, ‘Give, give!’ Therefore, brahmin, I am happy.” Evaṃ kho bhante bhagavatā bhāsitaṃ. “Thus, venerable sir, was it spoken by the Blessed One.” (1) (1) Na [Pg.96] hi nūnimassa samaṇassa, balībaddā catuddasa; Ajjasaṭṭhiṃ na dissanti, tenāhaṃ samaṇo sukhī. “Surely this ascetic has no fourteen oxen, nor sixty cows today; therefore I, an ascetic, am happy.” (2) (2) Na hi nūnimassa samaṇassa, tilākhettasmi pāpakā; Ekapaṇṇā dupaṇṇā ca, tenāyaṃ samaṇo sukhī. “Surely this ascetic has no blighted plants in his sesame field, no single-leafed or double-leafed weeds; therefore this ascetic is happy.” (3) (3) Na [Pg.97] hi nūnimassa samaṇassa, tucchakoṭṭhasmi mūsikā; Ussoḷhikāya naccanti, tenāyaṃ samaṇo sukhī. “Surely this ascetic has no mice dancing playfully in his empty granary; therefore this ascetic is happy.” (4) (4) Na hi nūnimassa samaṇassa, santhāro sattamāsiko; Uppāṭakehi sañchanno, tenāyaṃ samaṇo sukhī. “Surely this ascetic does not have a seven-month-old mat covered with lice; therefore this ascetic is happy.” (5) (5) Na hi nūnimassa samaṇassa, vidhavā satta dhītaro; Ekaputtā duputtā ca, tenāyaṃ samaṇo sukhī. “Surely this ascetic has no seven widowed daughters, with one son or two; therefore this ascetic is happy.” (6) (6) Na [Pg.98] hi nūnimassa samaṇassa, piṅgalā tilakāhatā; Sottaṃ pādena bodheti, tenāyaṃ samaṇo sukhī. “Surely this ascetic does not have a shrew with dark spots who wakes him by kicking with her foot; therefore this ascetic is happy.” (7) (7) Na hi nūnimassa samaṇassa, paccūsami iṇāyikā; Detha dethāti codenti, tenāyaṃ samaṇo sukhī. “Surely this ascetic has no creditors at dawn who urge him, ‘Give, give!’ Therefore this ascetic is happy.” (1) (1) Na [Pg.99] hi mayhaṃ brāhmaṇa, balībaddā catuddasa; Ajjasaṭṭhiṃ na dissanti, tenāhaṃ brāhmaṇā sukhī. “Brahmin, I have no fourteen oxen, nor sixty cows today; therefore, brahmin, I am happy.” (2) (2) Na hi mayhaṃ brāhmaṇa, tilākhettasmi pāpakā; Ekapaṇṇā dupaṇṇā ca, tenāhaṃ brāhmaṇā sukhī. “Brahmin, in my sesame field there are no blighted plants, no single-leafed or double-leafed weeds; therefore, brahmin, I am happy.” (3) (3) Na hi mayhaṃ brāhmaṇa, tucchakoṭṭhasmi mūsikā; Ussoḷhīkāya naccanti, tenāhaṃ brāhmaṇā sukhī. “Brahmin, in my empty granary mice do not dance playfully; therefore, brahmin, I am happy.” (4) (4) Na hi mayhaṃ brāhmaṇa, santhāro sattamāsiko; Uppāṭakehi sañchanno, tenāhaṃ brāhmaṇā sukhī. “Brahmin, I have no seven-month-old mat covered with lice; therefore, brahmin, I am happy.” (5) (5) Na [Pg.100] hi mayhaṃ brāhmaṇa, vidhavā satta dhītaro; Ekaputtā duputtā ca, tenāhaṃ brāhmaṇā sukhī. “Brahmin, I have no seven widowed daughters with one son or two; therefore, brahmin, I am happy.” (6) (6) Na hi mayhaṃ brāhmaṇa, piṅgalā tilakāhatā; Sottaṃ pādena bodheti, tenāhaṃ brāhmaṇā sukhī. “Brahmin, I do not have a shrew with dark spots who wakes me by kicking with her foot; therefore, brahmin, I am happy.” (7) (7) Na hi mayhaṃ brāhmaṇa, paccūsamhi iṇāyikā; Detha dethāti codenti, tenāhaṃ brāhmaṇā sukhī. “Brahmin, I have no creditors at dawn who urge me, ‘Give, give!’ Therefore, brahmin, I am happy.” Pucchā – imañca [Pg.101] panāvuso dhammadesanaṃ sutvā so bhāradvājagotto brāhmaṇo imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāramakāsi. Kīva mahantañca imasmiṃ dhammavinaye atthaṃ sampādesi. Question: “But, friend, having heard this Dhamma teaching, what kind of expression of confidence did that brahmin of the Bhāradvāja clan show in this Dhamma and Discipline, and what great attainment did he accomplish in this Dhamma and Discipline?” Vissajjanā – imañca pana bhante dhammadesanaṃ sutvā so bhāradvājagotto brāhmaṇo ‘‘abhikkantaṃ bho gotama abhikkantaṃ bho gotama, seyyathāpi bhogotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dukkhantī’’ti evamādinā imasmi dhammavinaye pasanno pasannākāramakāsi. Bhagavato ca santike ‘‘labheyyāhaṃ bhoto gotamassa santike pabbajaṃ, labheyyaṃ upasampada’’nti evamādinā pabbajjaṃ upasampadaṃ yācitvā acirūpasampanno yāva arahattā mahantaṃ visesaṃ sampādesi. Reply: “Venerable sir, having heard this Dhamma teaching, that brahmin of the Bhāradvāja clan said: ‘Excellent, Master Gotama! Excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms’—beginning thus, he showed his confidence in this Dhamma and Discipline. And he requested the going forth and higher ordination in the Blessed One’s presence, saying: ‘May I receive the going forth in the presence of Master Gotama, may I receive the higher ordination!’ Not long after his higher ordination, he accomplished a great distinction, even up to arahantship.” Kasibhāradvājasutta The Kasibhāradvāja Sutta Pucchā – tatthāvuso [Pg.104] ekādasamaṃ mahākassapādīhi porāṇadhammasaṃgāhakatherehi saṃgītaṃ kasibhāradvājasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, where, concerning whom, in what connection, and how was the Kasibhāradvāja Sutta, the eleventh discourse, recited by the ancient elders who compiled the Dhamma, headed by Mahākassapa, spoken by the Blessed One? Vissajjanā – magadhesu bhante dakkhiṇāgirismiṃ ekanāḷāyaṃ brāhmaṇagāme kasibhāradvājaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Kasibhāradvājo bhante brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi. Reply: Venerable sir, it was spoken concerning the brahmin Kasibhāradvāja in the brahmin village of Ekanāḷa in Dakkhiṇāgiri, in the country of Magadha. Venerable sir, the brahmin Kasibhāradvāja addressed the Blessed One with a verse. ‘‘Kassako [Pg.105] paṭijānāsi, na ca passāmi te kasiṃ. Kassako pucchito brūhi, kathaṃ jānemu taṃ kasi’’nti. Tasmiṃ bhante vatthusmiṃ– “You profess to be a farmer, but I do not see your farming. Farmer, being asked, tell us, how may we know your farming?” In this matter, venerable sir— ‘‘Saddhā bījaṃ tapo vuṭṭhi, paññā me yuganaṅgalaṃ; Hirī īsā mano yottaṃ, sati me phālapācanaṃ. “Faith is the seed, austerity the rain, wisdom my yoke and plow; moral shame the pole, mind the strap, mindfulness my plowshare and goad. Kāyagutto vacīgutto, āhāre udare yato; Saccaṃ karomi niddānaṃ, soraccaṃ me pamocanaṃ. Guarded in body, guarded in speech, restrained in the belly with regard to food; I do my weeding with truth, gentleness my unyoking. Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ; Gacchati anivattantaṃ, yattha gantvā na socati. My energy is my beast of burden, carrying me to security from bondage. It goes on without turning back, to where, having gone, one does not grieve. Evamesā kasī kaṭṭhā, sā hoti amatapphalā; Etaṃ kasiṃ kasitvāna, sabbadukkhā pamuccatī’’ti. Thus this farming is farmed, it has the deathless as its fruit; having farmed this farming, one is freed from all suffering.” Evaṃ kho bhante bhagavatā bhāsitaṃ. Thus indeed, venerable sir, was it spoken by the Blessed One. Kassako [Pg.106] paṭijānāsi, na ca passāmi te kasiṃ; Kassako pucchito brūhi, kathaṃ jānemu taṃ kasiṃ. “You profess to be a farmer, but I do not see your farming; Farmer, being asked, tell us, how may we know your farming?” Saddhā [Pg.107] bījaṃ tapo vuṭṭhi, paññā me yuganaṅgalaṃ; Hirī īsā mano yottaṃ, sati me phālapācanaṃ. “Faith is the seed, austerity the rain, wisdom my yoke and plow; moral shame the pole, mind the strap, mindfulness my plowshare and goad.” Pucchā – imañca [Pg.109] panāvuso dhammadesanaṃ sutvā so kasibhāradvājo brāhmaṇo imasmiṃ dhammavinaye pasanno kīdisaṃ pasannākāramakāsi. Question: And friend, having heard this Dhamma teaching, what kind of expression of confidence did the brahmin Kasibhāradvāja make in this Dhamma and Discipline? Vissajjanā – imañca pana bhante dhammadesanaṃ sutvā kasibhāradvājo brāhmaṇo ‘‘abhikkantaṃ bho gotama, abhikkantaṃ bho gotamā’’tievamādinā imasmiṃ dhammavinaye pasanno pasannākāramakāsi. Reply: Venerable sir, having heard this Dhamma teaching, the brahmin Kasibhāradvāja, saying, ‘Excellent, Master Gotama! Excellent, Master Gotama!’ and so forth, showed his confidence in this Dhamma and Discipline. Seyyathāpi bho gotama ukkujjitaṃ vā nikkujjeyya. Just as, Master Gotama, one might set upright what has been overturned. Udayasutta The Udaya Sutta Pucchā – udayasuttaṃ [Pg.110] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Now, friend, as to the Udaya Sutta, where was it spoken by the Blessed One, concerning whom, about what subject, and how was it spoken? Vissajjanā – sāvatthiyaṃ bhante udayaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Udayo bhante brāhmaṇo bhagavantaṃ etadavoca ‘‘pakaṭṭhakoyaṃ samaṇo gotamo punappunaṃ āgacchatī’’ti. Tasmiṃ bhante vatthusmiṃ– Reply: At Sāvatthī, venerable sir, it was spoken concerning the brahmin Udaya. The brahmin Udaya, venerable sir, said this to the Blessed One: “This ascetic Gotama comes again and again; what has he removed?” On that matter, venerable sir— Punappunañceva vapanti bījaṃ, punappunaṃ vassati devarājā; Punappunaṃ khettaṃ kasanti kassakā, punappunaṃ dhaññamupeti raṭṭhaṃ. “Again and again they sow the seed, again and again the king of the gods rains; again and again farmers plow the field, again and again grain comes to the country. Evamādinā bhante bhagavatā bhāsitaṃ. Beginning thus, venerable sir, was it spoken by the Blessed One. Punappunaṃ [Pg.111] ceva vapanti bījaṃ, punappunaṃ vassati deva rājā; Punappunaṃ khettaṃ kasanti kassakā, punappunaṃ dhaññamupeti raṭṭhaṃ. “Again and again they sow the seed, again and again the king of the gods rains; again and again farmers plow the field, again and again grain comes to the country. Punappunaṃ [Pg.112] yācakā yācayanti, punappunaṃ dānapatī dadanti; Punappunaṃ dānapatī daditvā, punappunaṃ saggamupeti ṭhānaṃ. “Again and again beggars beg, again and again donors give; again and again, having given, donors reach a heavenly state. Punappunaṃ khīranikā duhanti, punappunaṃ vaccho upeti mātaraṃ; Punappunaṃ kilamati phandati ca, punappunaṃ gabbhamupeti mando. “Again and again milkers milk, again and again the calf approaches its mother; again and again one toils and struggles, again and again the fool enters the womb. Punappunaṃ jāyati mīyati ca, punappunaṃ sivathikaṃ haranti; Maggañca laddhā apunabbhavāya, na punappunaṃ jāyati bhūripañño-hu– “Again and again one is born and dies, again and again they carry one to the charnel ground; but having found the path to no more becoming, the one of vast wisdom is not born again and again.” Mātuposakasutta The Mātuposaka Sutta Pucchā – mātuposakasuttaṃ [Pg.113] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Now, friend, as to the Mātuposaka Sutta, where, concerning whom, on what subject, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante mātuposakaṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Mātuposako bhante brāhmaṇo bhagavantaṃ etadavoca ‘‘ahañhi bho gotama dhammena bhikkhaṃ pariyesāmi, dhammena bhikkhaṃ pariyesitvā mātāpitaro posemi, kaccāhaṃ bho gotama evaṃkārī kiccakārī homī’’ti, tasmiṃ bhante vatthusmiṃ ‘‘taggha tvaṃ brāhmaṇa evaṃkārī kiccakārī hosi, yo kho brāhmaṇa dhammena bhikkhaṃ pariyesati, dhammena bhikkhaṃ pariyesitvā mātāpitaro poseti, bahuṃ so puññaṃ pasavatī’’ti evamādinā bhante bhagavatā bhāsitā. Reply: At Sāvatthī, venerable sir, it was spoken concerning the brahmin Mātuposaka. The brahmin Mātuposaka, venerable sir, said this to the Blessed One: “I, Master Gotama, seek alms righteously; having sought alms righteously, I support my mother and father. Master Gotama, in acting thus, am I one who does what should be done?” Regarding this matter, venerable sir, the Blessed One spoke, beginning thus: “Indeed, brahmin, in acting thus, you are one who does what should be done. Whoever, brahmin, seeks alms righteously and, having sought alms righteously, supports his mother and father, generates much merit.” Yo [Pg.114] mātaraṃ vā pitaraṃ vā, macco dhammena posati; Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā; Idheva naṃ pasaṃsanti, pecca sagge pamodati– “Whatever mortal righteously supports their mother or father, for that service to their mother and father, the wise praise them here in this world; having passed away, they rejoice in heaven.” Khomadussasutta The Khomadussa Sutta Pucchā – tenāvuso [Pg.115] bhagavatā…pe… sammāsambuddhena brāhmaṇasaṃyutte khomadussasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, the Khomadussa Sutta in the Brāhmaṇa Saṃyutta was spoken by the Blessed One... the Perfectly Self-Enlightened One. Where, concerning whom, regarding what matter, and how was it spoken? Vissajjanā – sakkesu bhante khomadusse nāma sakyānaṃ nigame khomadussake brāhmaṇagahapatike ārabbha bhāsita, khomadussakā bhante brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ ‘‘ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṃ jānissantī’’ti. The Reply – Venerable sir, it was spoken among the Sakyans, in the Sakyan town named Khomadussa, concerning the brahmin householders of Khomadussa. Venerable sir, the brahmin householders of Khomadussa said this to the Blessed One: “Who are these shaven-headed ascetics? And who will understand the law of the assembly?” Tasmiṃ bhante vatthusmiṃ– In that regard, venerable sir: ‘‘Nesā sabhā yattha na santi santo,Santo na te ye na vadanti dhammaṃ; Rāgañca dosañca pahāya mohaṃ,Dhammaṃ vadantā ca bhavanti santo’’ti. “That is no assembly where there are no virtuous ones; those are not virtuous who do not speak the Dhamma. Having abandoned passion, aversion, and delusion, those who speak the Dhamma are truly virtuous.” Evaṃ kho bhante bhagavatā bhāsitaṃ. Thus indeed, venerable sir, was this spoken by the Blessed One. Nesā [Pg.116] sabhā yattha nasanti santo,Santo na te ye na vadanti dhammaṃ; Rāgañca dosañca pahāya mohaṃ,Dhammaṃ vadantā ca bhavanti santo– That is no assembly where there are no virtuous ones; those are not virtuous who do not speak the Dhamma. Having abandoned passion, aversion, and delusion, those who speak the Dhamma are truly virtuous. Vaṅgīsasaṃyutta The Vaṅgīsa Saṃyutta Ānandasutta The Ānanda Sutta Pucchā – vaṅgīsasaṃyutte [Pg.117] panāvuso catutthaṃ saṃṅgītaṃ ānandasuttaṃ katthakaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question – Friend, in the Vaṅgīsa Saṃyutta, regarding the fourth recitation, the Ānanda Sutta: where, concerning whom, regarding what matter, by whom, and how was it spoken? Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ vaṅgīsattheraṃ ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Āyasmatā bhante vaṅgīso āyasmantaṃ ānandaṃ gāthāya ajjhabhāsi– The Reply – Venerable sir, at Sāvatthī, it was spoken concerning the Venerable Vaṅgīsa Thera by the Venerable Ānanda Thera, the Treasurer of the Dhamma. Venerable sir, the Venerable Vaṅgīsa addressed the Venerable Ānanda with a verse: ‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati; Sādhu nibbāpanaṃ brūhi, anukampāya gotamā’’ti. “I am scorched by sensual passion, my mind is consumed; O Gotama, out of compassion, please tell me of the way to its quenching.” Tasmiṃ bhante vatthusmiṃ– In that regard, venerable sir: ‘‘Saññāya vipariyesā, cittaṃ te pariḍayhati; Nimittaṃ parivajjehi, subhaṃ rāgūpasaṃhitaṃ; Saṅkhāre parato passa, dukkhato mā ca attato; Nibbāpehi mahārāgaṃ, mā ḍayhittho punappunaṃ; Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ; Sati kāyagatā tyatthu, nibbidābahulo bhava; Animittañca bhāvehi, mānānusayamujjaha; Tato mānābhisamayā, upasanto carissasī’’ti. “Because of distorted perception, your mind is inflamed; avoid the attractive sign associated with passion. See formations as other, as suffering, and not as self; extinguish the great passion, do not burn again and again. Develop the mind on the unattractive, one-pointed and well-composed; let mindfulness directed to the body be yours, be full of disenchantment. Cultivate the signless, abandon the underlying tendency to conceit; then, through the full understanding of conceit, you will fare on in peace.” Evaṃ kho bhante āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Thus indeed, venerable sir, was this spoken by the Venerable Ānanda Thera, the Treasurer of the Dhamma. Kāmarāgena [Pg.118] ḍayhāmi, cittaṃ me pariḍayhati; Sādhu nibbāpanaṃ brūhi, anukampāya gotama– I am scorched by sensual passion, my mind is consumed; O Gotama, out of compassion, please tell me of the way to its quenching. Saññāya [Pg.119] vipariyesā, cittaṃ te pariḍayhati; Nimittaṃ parivajjehi, subhaṃ rāgūpasaṃhitaṃ. Because of distorted perception, your mind is inflamed; avoid the attractive sign associated with passion. Saṅkhāre paratopassa, dukkhato mā ca attato; Nibbāpehi mahārāgaṃ, mā ḍayhittho punappunaṃ. See formations as other, as suffering, and not as self; extinguish the great passion, do not burn again and again. Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ; Sati kāyagatā tyatthu, nibbidābahulo bhava. Develop the mind on the unattractive, one-pointed and well-composed; let mindfulness directed to the body be yours, be full of disenchantment. Animittañca [Pg.120] bhāvehi, mānānusayamujjaha; Tato mānābhisamayā, upasanto carissasi. Cultivate the signless, abandon the underlying tendency to conceit; then, through the full understanding of conceit, you will fare on in peace. Vaṅgīsasutta The Vaṅgīsa Sutta Pucchā – tattha āvuso dvādasamaṃ vaṅgīsasuttaṃ kattha kena kathañca bhāsitaṃ. Question – Friend, therein, where, by whom, and how was the twelfth Vaṅgīsa Sutta spoken? Vissajjanā – sāvatthiyaṃ bhante āyasmatā vaṅgīsattherena acira arahattappattena vimuttisukhapaṭisaṃvedinā– The Reply – Venerable sir, at Sāvatthī, it was spoken by the Venerable Vaṅgīsa Thera, who had recently attained arahantship and was experiencing the bliss of liberation: ‘‘Kāveyyamattā vicarimha pubbe, gāmāgāmaṃ purāpuraṃ,Athaddasāma sambuddhaṃ, saddhā no upapajjatha; So me dhamma madesesi, khandhāyatana dhātuyo; Tassāhaṃ dhammaṃ sutvāna, pabbajiṃ anagāriyaṃ; Bahunnaṃ vata atthāya, bodhiṃ ajjhagamā muni; Bhikkhūnaṃ bhikkhūnīnañca, ye niyāmagataddasā; Svāgataṃ [Pg.121] vata me āsi, mama buddhassa santike; Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ; Pubbe nivāsaṃ jānāmi, dibbacakkhuṃ visodhitaṃ; Tevijjo iddhipattomhi, cetopariyāya kovido. “Formerly, intoxicated with poetry, we wandered from village to village, town to town. Then we saw the Fully Enlightened One, and faith arose in us. He taught me the Dhamma: the aggregates, sense-bases, and elements. Having heard his Dhamma, I went forth into homelessness. Indeed, for the benefit of many the sage attained enlightenment; for the bhikkhus and bhikkhunīs who have seen the way to the fixed course. It was indeed a welcome thing for me to be in the presence of my Buddha. The three knowledges have been attained; the Buddha’s teaching has been fulfilled. I know my former abodes; the divine eye is purified. I possess the threefold knowledge, have attained psychic power, and am skilled in knowing the minds of others.” Evaṃ kho bhante udānavasena bhāsitaṃ. Thus indeed, venerable sir, was it spoken as an inspired utterance. Kāveyya [Pg.124] mattā vicarimha pubbe; Gāmāgāmaṃpurāpuraṃ,Athaddasāma sambuddhaṃ, saddhā no upapajjatha. Formerly, intoxicated with poetry, we wandered from village to village, town to town. Then we saw the Fully Enlightened One, and faith arose in us. So [Pg.125] me dhammamadesesi, khandhāyatana dhātuyo; Tassāhaṃ dhammaṃ sutvāna, pabbajiṃ anagāriyaṃ. He taught me the Dhamma: the aggregates, sense-bases, and elements. Having heard his Dhamma, I went forth into homelessness. Bahunnaṃ vata atthāya, bodhiṃ ajjhagamā muni; Bhikkhūnaṃ bhikkhunī nañca, ye niyāmagataddasā. Indeed, for the benefit of many the sage attained enlightenment; for the bhikkhus and bhikkhunīs who have seen the way to the fixed course. Svāgataṃ vata me āsi, mama buddhassa santike; Tasso vijjā anuppattā, kataṃ buddhassa sāsanaṃ. It was indeed a welcome thing for me to be in the presence of my Buddha. The three knowledges have been attained; the Buddha’s teaching has been fulfilled. Pubbenivāsaṃ [Pg.126] jānāmi; Dibbacakkhu visodhitaṃ; Tevijjo iddhipattomhi, cetopariyāyakovido. I know my former abodes; the divine eye is purified. I possess the threefold knowledge, have attained psychic power, and am skilled in knowing the minds of others. Vanasaṃyutta The Connected Discourses on the Forest Ānandasutta The Discourse on Ānanda Pucchā – vanasaṃyutte panāvuso pañcamaṃ saṃgītaṃ ānandasuttaṃ kadā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses on Forests, the fifth recited, the Discourse on Ānanda—when, where, concerning whom, on what subject, by whom, and how was it spoken? Vissajjanā – kosalesu bhante aññatarasmiṃ vanasaṇḍe aciraparinibbute bhagavati āyasmantaṃ ānandaṃ ārabbha tasmiṃ vanasaṇḍe adhivatthāya devatāya bhāsitaṃ. Āyasmā bhante ānando aciraparinibbute bhagavati ativelaṃ gihisaññattibahulo viharati, tasmiṃ bhante vatthusmiṃ– Answer: Venerable sir, in Kosala, in a certain forest grove, shortly after the Blessed One had attained final Nibbāna, it was spoken by a deity dwelling in that forest grove concerning the Venerable Ānanda. Venerable sir, shortly after the Blessed One’s final Nibbāna, the Venerable Ānanda was dwelling, excessively engaged in conversation with householders. Venerable sir, concerning that matter— ‘‘Rukkhamūlagahanaṃ pasakkiya,Nibbānaṃ hadayasmiṃ opiya; Jhāya gotama mā pamādo,Kiṃ te biḷibiḷikā karissatī’’ti. “Having resorted to the dense thicket at the root of a tree, placing Nibbāna within your heart, meditate, O Gotama, do not be heedless. What will this chattering do for you?” Evaṃ [Pg.127] kho bhante vanasaṇḍe adhivatthāya devatāya āyasmato ānandattherassa anukampikāya atthakāmāya bhāsitaṃ. Thus, venerable sir, it was spoken to the Venerable Elder Ānanda by the deity dwelling in the forest grove, out of compassion and wishing for his welfare. Rukkhamūla [Pg.128] gahanaṃ pasakkiya, nibbānaṃ hadayasmiṃ opiya; Jhāya gotama mā pamādo, kiṃ te biḷibiḷikā karissati-hu– Having resorted to the dense thicket at the root of a tree, placing Nibbāna within the heart; meditate, O Gotama, do not be heedless. What will this chattering do for you? Yakkhasaṃyutta The Connected Discourses with Yakkhas Indakasutta The Discourse on Indaka Pucchā – yakkhasaṃyutte [Pg.129] panāvuso paṭhamaṃ saṃgītaṃ indakasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses with Yakkhas, where, concerning whom, on what subject, and how was the Discourse on Indaka, the first recited, spoken by the Blessed One? Vissajjanā – rājagahe bhante indakūṭe pabbate indakassa yakkhassa bhavane indakaṃ yakkhaṃ ārabbha bhāsitaṃ. Indako bhante yakkho attavādo bhagavantaṃ upasaṅkamitvā gāthāya ajjhabhāsi– Answer: Venerable sir, it was spoken at Rājagaha, on Mount Indakūṭa, in the dwelling of the yakkha Indaka, concerning the yakkha Indaka. Venerable sir, the yakkha Indaka, an adherent of the doctrine of self, approached the Blessed One and addressed him in verse: ‘‘Rūpaṃ na jīvanti vadanti buddhā,Kathaṃ nvayaṃ vindatimaṃ sarīraṃ; Kutassa aṭṭhīyakapiṇḍamebhi,Kathaṃ nvayaṃ sajjati gabbharasmi’’nti. “The Buddhas say that form is not a living being. How then does one acquire this body? From where does this lump of bones come? How does it become attached in the womb?” Tasmiṃ bhante vatthusmiṃ– Concerning that matter, venerable sir— ‘‘Paṭhamaṃ kalalaṃ hoti, kalalā hoti abbudaṃ,Abbudā jāyate pesi, pesi nibbattatī ghano; Ghanā pasākhā jāyanti, kesā lomā nakhāpica; Yañcassa bhuñjatī mātā, annaṃ pānañca bhojanaṃ; Tena so tattha yāpeti, mātukucchigatonaro’’ti. “First there is the kalala; from the kalala comes the abbuda. From the abbuda arises the pesi; from the pesi the ghana is produced. From the ghana, limbs develop, and also hair, body hair, and nails. Whatever food, drink, and nourishment the mother consumes, by that the person dwelling in the mother’s womb is sustained there.” Evaṃ kho bhante bhagavatā bhāsitaṃ. Thus indeed, venerable sir, it was spoken by the Blessed One. Āḷavakasutta The Discourse on Āḷavaka Pucchā – tenāvuso [Pg.132] bhagavatā…pe… sammāsambuddhena yakkhasaṃyutte āḷavakasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, where, concerning whom, on what subject, and how was the Discourse on Āḷavaka spoken by that Blessed One, the Arahant, the Perfectly Enlightened One, in the Connected Discourses with Yakkhas? Vissajjanā – āḷaviyaṃ bhante āḷavakassa yakkhassa bhavane āḷavakaṃ yakkhaṃ ārabbha bhāsitaṃ. Āḷavako bhante yakkho bhagavantaṃ gāthāya ajjhabhāsi– Answer: In Āḷavī, venerable sir, in the mansion of the yakkha Āḷavaka, it was spoken regarding the yakkha Āḷavaka. Āḷavaka the yakkha, venerable sir, addressed the Blessed One in verse: Kiṃ sūdhavittaṃ purisassa seṭṭhaṃ,Kiṃ su suciṇṇaṃ sukhamāvahāti; Kiṃ su have sādutaraṃ rasānaṃ,Kathaṃ jīviṃ jīvitāmāhu seṭṭhanti. “What here is the best wealth for a person? What, well-practiced, brings happiness? What is indeed the sweetest of tastes? How should one live to live the best life?” Tasmiṃ bhante vatthusmiṃ– Concerning that matter, venerable sir— Saddhīca vittaṃ purisassa seṭṭhaṃ,Dhammo suciṇṇo sukhamāvahāti; Saccaṃ have sādutaraṃ rasānaṃ,Paññājīviṃ jīvitamāhu seṭṭhanti. “Faith here is the best wealth for a person; Dhamma, well-practiced, brings happiness. Truth is indeed the sweetest of tastes; they say a life lived with wisdom is the best life.” Evamādinā bhante bhagavatā bhāsitaṃ. Thus, venerable sir, and so forth, was it spoken by the Blessed One. Na [Pg.134] khvāhaṃ taṃ āvuso nikkhamissāmi, yaṃ te karaṇīyaṃ, taṃ karohi, Friend, I will not leave. Do what you must do. Pañhaṃ taṃ samaṇa pucchissāmi, sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmi– I will ask you a question, ascetic. If you do not answer me, I will derange your mind, or I will split your heart, or I will seize you by the feet and throw you across the Ganges. Kiṃ [Pg.135] sūkha vittaṃ purisassa seṭṭhaṃ, kiṃ su suciṇṇaṃ sukhamāvahāti; Kiṃ su have sādubharaṃ rasānaṃ, kathaṃ jīviṃ jīvitamāhu seṭṭhaṃ– “What here is the best wealth for a person? What, well-practiced, brings happiness? What is indeed the sweetest of tastes? How should one live to live the best life?” Saddhīdha vittaṃ purisassa seṭṭhaṃ, dhammo suciṇṇo sukhamāvahāti; Saccaṃ have sādutaraṃ rasānaṃ, paññājīviṃ jīvitamāhu seṭṭhaṃ; “Faith here is the best wealth for a person; Dhamma, well-practiced, brings happiness. Truth is indeed the sweetest of tastes; they say a life lived with wisdom is the best life.” Kathaṃsu [Pg.136] tarati oghaṃ, kathaṃsu tarati aṇṇavaṃ; Kathaṃsu dukkha macceti, kathaṃsu parisujjhati. “How does one cross the flood? How does one cross the ocean? How does one overcome suffering? How does one become purified?” Saddhāya tarati oghaṃ, appamādena aṇṇavaṃ; Vīriyena dukkha macceti, paññāya parisujjhati– “By faith one crosses the flood, by heedfulness the ocean. By energy one overcomes suffering, by wisdom one is purified.” Kathaṃsu [Pg.137] labhate paññaṃ, kathaṃsu vindate dhanaṃ; Kathaṃsu kittiṃ pappoti, kathaṃ mittāni ganthati; Asmā lokā paraṃ lokaṃ, kathaṃ pecca na socati– “How does one gain wisdom? How does one find wealth? How does one attain fame? How does one make friends? Having passed from this world to the next, how does one not grieve?” Saddahāno arahataṃ, dhammaṃ nibbānapattiyā; Sussūsaṃ labhate paññaṃ, appamatto vicakkhaṇo; Patirūpakārī dhuravā, uṭṭhātā vindate dhanaṃ; Saccena [Pg.138] kittiṃ pappoti, dadaṃ mittāni ganthati; Asmā lokā paraṃ lokaṃ, evaṃ pecca na socati; Yassete caturo dhammā, saddhassa gharamesino; Saccaṃ dhammo dhiti cāgo, sa ve peccana socati– “A heedful and discerning person, having faith in the Dhamma of the Arahants for the attainment of Nibbāna, gains wisdom by listening well. One who does what is fitting, is steadfast, and energetic, finds wealth. Through truth one obtains fame; by giving one makes friends. Thus, having passed from this world to the next, one does not grieve. The faithful householder who possesses these four qualities—truth, righteousness, fortitude, and generosity—indeed does not grieve after passing away.” Sakkasaṃyutta The Connected Discourses with Sakka Vatapadasutta The Discourse on the Grounds for Vows Pucchā – sakkasaṃyutte [Pg.139] panāvuso vatapadasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, regarding the Vatapada Sutta in the Sakkasaṃyutta, where, in reference to whom, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha sakkassa bhikkhave devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti evamādinā bhante bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning a number of monks, the Blessed One spoke thus: "Monks, Sakka, the lord of the devas, when he was formerly a human being, had undertaken and fulfilled seven grounds for vows. Because of undertaking them, Sakka attained to Sakka-hood." Thus, venerable sir, the Blessed One spoke. Sakkassa [Pg.141] bhikkhave devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ. Monks, when Sakka, the lord of the devas, was formerly a human being, these seven grounds for vows were fully undertaken and adopted by him. Mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyinaṃ; Saṇhaṃ sakhilasambhāsaṃ, pesuṇeyyappahāyinaṃ; Maccheravinaye yuttaṃ, saccaṃ kodhābhibhuṃ naraṃ; Taṃ ve devā tāvatiṃsā, āhu ‘‘sappuriso’’iti. One who supports mother and father, who honors the elders in their family, gentle in speech, friendly in conversation, who has abandoned tale-bearing, devoted to the removal of stinginess, truthful, and who overcomes anger—him indeed the Tāvatiṃsa devas call 'a good person.' Daliddasutta The Discourse on the Poor Man Pucchā – daliddasuttaṃ panāvuso kattha kaṃ ārabbha kathañca bhāsitaṃ. Vissajjanā. Rājagahe bhante sambahule bhikkhū ārabbha ‘‘bhūtapubbaṃ bhikkhave aññataro puriso imasmiṃyeva rājagahe manussadaliddo [Pg.142] ahosi manussakapaṇo manussavarāko, so tathāgatappavedite dhammavinaye saddhaṃ samādiyi, sīlaṃ, sutaṃ, cāgaṃ, paññaṃ samādiyī’’ti evamādinā bhante bhagavatā bhāsitaṃ. Question: Friend, where, in reference to whom, and how was the Daliddasutta spoken? Reply: At Rājagaha, venerable sir, concerning a number of monks, the Blessed One spoke thus: 'Monks, formerly a certain man right here in Rājagaha was poor, miserable, and wretched among humans. He undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Vinaya proclaimed by the Tathāgata.' Thus, venerable sir, the Blessed One spoke, beginning with this. Yassa [Pg.144] saddhā tathāgate, acalā suppatiṭṭhitā; Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ. Whose faith in the Tathāgata is unshakeable, well-established; and whose virtue is good, loved by the Noble Ones, praised. Yajamānasutta The Discourse on the Sacrificer Pucchā – yajamānasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Now then, friend, regarding the Yajamāna Sutta, where, by the Blessed One, was it spoken, concerning whom, about what subject matter, and how? Vissajjanā – rājagahe [Pg.145] bhante sakkaṃ devānamindaṃ ārabbha bhāsitaṃ. Sakko bhante devānamindo bhagavantaṃ gāthāya ajjhabhāsi– Reply: At Rājagaha, venerable sir, it was spoken concerning Sakka, the lord of devas. Sakka, venerable sir, the lord of devas, addressed the Blessed One with a verse: ‘‘Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ; Karotaṃ opadhikaṃ puññaṃ, kattha dinnaṃ mahapphala’’nti. "For humans who are sacrificing, for beings seeking merit, making merit that leads to future existence, where is a gift given that yields great fruit?" Tasmiṃ bhante vatthusmiṃ– On that occasion, venerable sir: ‘‘Cattāro ca paṭipannā, cattāroca phale ṭhitā; Esa saṅgho ujubhūto, paññāsīlasamāhito; Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ; Karotaṃ opadhikaṃ puññaṃ, saṅghe dinnaṃ mahapphalaṃ’’nti. "Four are those practicing the path, and four are those established in the fruit; this Sangha is upright, composed of wisdom and virtue. For humans who are sacrificing, for beings seeking merit, making merit that leads to future existence, what is given to the Sangha is of great fruit." Evaṃ kho bhante bhagavatā bhāsitaṃ. Thus indeed, venerable sir, this was spoken by the Blessed One. Yajamānānaṃ [Pg.146] manussānaṃ, puññapekkhāna pāṇinaṃ,Karotaṃ opadhitaṃ puññaṃ, kattha dinnaṃ mahapphalaṃ– For humans who are sacrificing, for beings seeking merit, making merit that leads to future existence—where is a gift given that yields great fruit? Cattāro ca paṭipannā, cattāro ca phale ṭhitā; Esa saṅgho ujubhūto, paññāsīlasamāhito; Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ; Karotaṃ opadhikaṃ puññaṃ, saṅghe dinnaṃ mahapphalaṃ– Four are those practicing the path, and four are those established in the fruit; this Sangha is upright, composed of wisdom and virtue. For humans who are sacrificing, for beings seeking merit, making merit that leads to future existence, what is given to the Sangha is of great fruit. Gahaṭṭhavandanāsutta The Discourse on Paying Homage to Householders Pucchā – gahaṭṭhavandanāsuttaṃ [Pg.147] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, regarding the Gahaṭṭhavandanāsutta, where, concerning whom, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘bhūtapubbaṃ bhikkhave sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesī’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, with reference to a number of monks, the Blessed One spoke thus, beginning with: "Monks, formerly Sakka, the lord of the devas, addressed Mātali the charioteer." Taṃ [Pg.148] namassanti tevijjā, sabbe bhummāca khattiyā; Cattāro ca mahārājā, tidasāca yasassino; Athako nāma so yakkho, yaṃ tvaṃ sakka namassasi– Him the possessors of the three knowledges worship, and all earthly khattiyas; the four great kings, and the glorious thirty devas. Who then is that yakkha by name, whom you, Sakka, worship— Ahañca [Pg.149] sīlasampanne, cirarattasamāhite; Sammāpabbajite vande, brahmacariyaparāyane. And I venerate those endowed with virtue, who have been long composed in concentration, who have rightly gone forth, devoted to the holy life. Ye gahaṭṭhā puññakarā, sīlavanto upāsakā; Dhammena dāraṃ posenti, te namassāmi mātali. Those householders who are doers of merit, virtuous lay followers, who support their families righteously—to them I pay homage, Mātali. Nidānavaggapāḷi The Book of Causation Nidānasaṃyutta The Connected Discourses on Causation Paṭiccasamuppādasutta The Discourse on Dependent Origination Pucchā – tenāvuso [Pg.151] bhagavatā…pe… sammāsambuddhena nidānavaggasaṃyutte paṭhamaṃ saṃgītaṃ paṭiccasamuppādasuttaṃ kattha taṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, by the Blessed One… and so on… the Perfectly Self-Enlightened One, in the Nidānavaggasaṃyutta, the first recited discourse, the Paṭiccasamuppāda Sutta—where was it spoken, concerning what, regarding what subject matter, and how was it spoken? Vissajjanā – sāvatthiyaṃ bhante pañcasate janapadavāsino bhikkhū ārabbha bhāsitaṃ. Pañcasatā bhante janapadavāsino bhikkhū sabbe ugghāṭitaññuno dhutaṅgadharā āraddhavīriyā yuttayogā vipassakā saṇhaṃ sukhumaṃ suññataṃ paccayākāradhammadesanaṃ patthayamānā bhagavantaṃ abhivādetvā bhagavantaṃ parivāretvā nisīdiṃsu. Tasmiṃ vatthusmiṃ ‘‘paṭiccasamuppādaṃ vo bhikkhave desessāmi, taṃ suṇātha sādhukaṃ manasi karotha, bhāsissāmī’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, it was spoken concerning five hundred monks from the countryside. Venerable sir, the five hundred monks from the countryside were all of quick understanding, upholders of ascetic practices, with aroused energy, committed to the practice, discerning, desiring the gentle, subtle teaching on emptiness and dependent origination. Having paid homage to the Blessed One and surrounded the Blessed One, they sat down. On that occasion, venerable sir, the Blessed One spoke thus: "Monks, I will teach you dependent origination; listen to that, apply your mind well, I shall speak." Thus, venerable sir, the Blessed One spoke, beginning with this. Katamo [Pg.152] ca bhikkhave paṭiccasamuppādo. Avijjāpaccayā bhikkhave saṅkhārā, saṅkhārapaccayā viññāṇaṃ (peyyāla) jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāsā sambhavanti, evametassa kevalassa dukkhandhassa samudayo hoti. Ayaṃ vuccati bhikkhave paṭiccasamuppādo. And what, bhikkhus, is dependent origination? With ignorance as condition, bhikkhus, volitional formations; with volitional formations as condition, consciousness; (and so on) with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Thus is the arising of this entire mass of suffering. This, bhikkhus, is called dependent origination. Avijjāya tveva asesavirāganirodho saṅkhāranirodho (peyyāla) jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti, evametassa kevalassa dukkhakkhandhassa nirodho hoti – But with the complete fading away and cessation of ignorance, volitional formations cease; (and so on to:) with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this entire mass of suffering. Vibhaṅgasutta The Discourse on Analysis Pucchā – tatthāvuso [Pg.154] dutiyaṃ saṃgītaṃ vibhaṅgasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Venerable, where, concerning whom, on what occasion, and how was the second discourse, the Vibhaṅga Sutta, spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante pañcasate janapadavāsino vipañcitaññuno bhikkhū ārabbha bhāsitaṃ. Pañcasatā bhante janapadavāsikā bhikkhū vipañcitaññuno dhutaṅgadharā āraddhavīriyā yuttayogā vissakā saṇhaṃ sukhumaṃ suññatapaṭisaṃyuttaṃ paccayākāradhammadesanaṃ patthayamānā bhagavantaṃ parivāretvā nisīdiṃsu. Tasmiṃ vatthusmiṃ ‘‘paṭicca samuppādaṃ vo bhikkhave dedessāmi vibhajissāmi, taṃ suṇātha sādhukaṃ manasikarotha, bhāsissāmī’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, this was spoken by the Blessed One concerning five hundred country-dwelling monks who were skilled in analytical knowledge. Venerable sir, five hundred country-dwelling monks, skilled in analytical knowledge, maintaining ascetic practices, with aroused energy, devoted to striving, confident, desiring the teaching on the nature of conditions—profound, subtle, connected with emptiness—surrounded the Blessed One and sat down. On that occasion, the Blessed One said: "Monks, I will teach you dependent origination and analyze it. Listen carefully and attend closely, I will speak." Thus, venerable sir, the Blessed One spoke. Pañcaverabhayasutta The Discourse on the Five Dangers and Animosities Pucchā – pañcaverabhayasuttaṃ [Pg.156] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: But venerable sir, where, concerning whom, and how was the Discourse on the Five Dangers and Animosities spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante anāthapiṇḍikaṃ gahapatiṃ ārabbha ‘‘yato kho gahapati ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya khīṇanirayomi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’’ti evaṃ kho bhante bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning the householder Anāthapiṇḍika. The Blessed One said: "Householder, when five dangers and animosities are allayed in a noble disciple, when he is endowed with the four factors of stream-entry, and when the noble method has been clearly seen and thoroughly penetrated with wisdom, then, if he wishes, he may declare of himself: 'I am finished with hell, finished with the animal realm, finished with the sphere of ghosts, finished with the plane of misery, the bad destinations, the lower worlds. I am a stream-enterer, not subject to falling away, assured, destined for enlightenment.'" Thus, venerable sir, it was spoken by the Blessed One. Pucchā – kathañcāvusotattha [Pg.157] bhagavatā ariyasāvakassa pañcannaṃ bhayānaṃ verānaṃ vūpasantatā pakāsitā. Question: But how, friend, has the Blessed One declared the allaying of the five dangers and animosities for a noble disciple? Vissajjanā – ‘‘katamāni [Pg.158] pañca bhayāni verāni vūpasantāni honti. Yaṃ gahapati pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati. Pāṇātipātā ṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hotī’’ti evamādinā bhante tattha bhagavatā ariyasāvakassa pañcannaṃ bhayānaṃ verānaṃ vūpasantatā pakāsitā. Reply: "What are the five dangers and animosities that are allayed? Householder, one who kills living beings generates danger and animosity in this very life on account of killing, danger and animosity in the life to come, and experiences mental pain and grief. For one who abstains from killing living beings, that danger and animosity are allayed." In this way, venerable sir, the Blessed One declared the allaying of the five dangers and animosities for a noble disciple. Pucchā – kathañcāvuso [Pg.159] tattha bhagavatā ariyasāvakassa catūhi sotāpattiyaṅgehi samannāgatatā pakāsitā. Question: But how, friend, was it declared by the Blessed One that a noble disciple is endowed with the four factors of stream-entry? Vissajjanā – katamehi catūhi sotāpattiyaṅgehi samannāgato hoti. Idha gahapati ariyasāvako buddhe aveccappasādena samannāgato hoti ‘‘itipiso bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaropurisadammasārathi satthādevamanussānaṃ buddho bhagavā’’ti evamādinā bhante tattha bhagavatā ariyasāvakassa catūhi sotāpattiyaṅgehi samannāgatatā pakāsitā. Reply: "With which four factors of stream-entry is one endowed? Here, householder, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus is the Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.'" In this way, venerable sir, the Blessed One declared that a noble disciple is endowed with the four factors of stream-entry. Pucchā – kathañcāvuso [Pg.161] tattha bhagavatā ariyasāvakena ariyassa ñāyassa paññāya sudiṭṭhatā suppaṭividdhatā pakāsitā. Question: And how, friend, has the Blessed One declared the clear seeing and thorough penetration with wisdom of the noble method by a noble disciple? Vissajjanā – katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. Idha gahapati ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti ‘‘iti imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hoti, imassuppādā idaṃ uppajjati, imassa nirodhā idaṃ nirujjhati, yadidaṃ avijjāpaccayā (peyyāla) evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti, evaṃ kho bhante bhagavatā tattha ariyasāvakena ariyassa ñāyassa paññāya sudiṭṭhatā suppaṭividdhatā pakāsitā. Reply: "And what is this noble method that is clearly seen and thoroughly penetrated with wisdom? Here, householder, a noble disciple attends carefully and wisely to dependent origination itself: 'When this exists, that is; with the arising of this, that arises. When this does not exist, that is not; with the cessation of this, that ceases. That is: with ignorance as condition... thus is the cessation of this whole mass of suffering.'" Thus, venerable sir, the Blessed One has there declared how a noble disciple clearly sees and thoroughly penetrates the noble method with wisdom. Yato [Pg.162] kho gahapati ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho– When, householder, these five dangers and animosities are allayed in a noble disciple, and he is endowed with these four factors of stream-entry, and this noble method is clearly seen and thoroughly penetrated by wisdom— Dukkhasutta The Discourse on Suffering Pucchā – dukkhasuttaṃ [Pg.163] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: But where, friend, concerning whom, and how was the Discourse on Suffering spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘dukkhassa bhikkhave samudayañca atthaṅgamañca desessāmī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning a number of monks, the Blessed One spoke thus: "Monks, I will teach you the origination and the passing away of suffering." Pucchā – kathañcāvuso [Pg.164] tattha bhagavatā dukkhasamudayo pakāsito. Question: But how, friend, did the Blessed One declare the origination of suffering there? Vissajjanā – katamo ca bhikkhave dukkhassa samudayo. Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. Ayaṃ kho bhikkhave dukkhassa samudayo. Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca paṭicca gandhe ca…pe… jivhañca paṭicca rase ca…pe… kāyañca paṭicca phoṭṭhabbe ca…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. Ayaṃ kho bhikkhave dukkhassa samudayoti evaṃkho bhante tattha bhagavatā dukkhassa samudayo pakāsito. Reply: "And what, monks, is the origination of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling arises. With feeling as condition, craving arises. This, monks, is the origination of suffering. Dependent on the ear and sounds, ear-consciousness arises… Dependent on the nose and smells… Dependent on the tongue and tastes… Dependent on the body and tactile objects… Dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling arises. With feeling as condition, craving arises. This, monks, is the origination of suffering." Thus, venerable sir, the Blessed One there declared the origination of suffering. Pucchā – kathañcāvuso [Pg.165] tattha bhagavatā dukkhassa atthaṅgamo pakāsito. Question: But how, friend, did the Blessed One declare there the passing away of suffering? Vissajjanā – katamo ca bhikkhave dukkhassa atthaṅgamo. Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, tassāyeva taṇhāya asesavirāganirodhā upādānanirodho upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotīti evamādinā bhante tattha bhagavatā dukkhassa atthaṅgamo pakāsito. Reply: "And what, monks, is the passing away of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling arises. With feeling as condition, craving arises. With the remainderless fading away and cessation of that very craving, clinging ceases. With the cessation of clinging, becoming ceases. With the cessation of becoming, birth ceases. With the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this whole mass of suffering." In this way, venerable sir, the Blessed One has declared the passing away of suffering. Puttamaṃsūpamasutta The Discourse with the Simile of the Son's Flesh Pucchā – puttamaṃsūpamasuttaṃ [Pg.166] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: But where, friend, concerning whom, on what occasion, and how was the Discourse with the Simile of the Son's Flesh spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule adhunā pabbajite bhikkhū ārabbha bhāsitaṃ. Bhagavato ca bhante bhikkhusaṅghassa ca mahālābhasakkāro udapādi, ekacce ca bhante bhikkhū navā acirapabbajitā kulaputtā āhāraṃ apaccavekkhitvā paribhuñjiṃsu. Tasmiṃ bhante vatthusmiṃ ‘‘cattārome bhikkhave āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro kabaḷīkāro āhāro oḷāriko vā sukhumo vā phasso dutiyo manosañcetanā tatiyā viññāṇaṃ catuttha’’nti evaṃ kho bhante bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, it was spoken concerning several recently ordained monks. Great gain and honor arose for the Blessed One and the Saṅgha of monks. But some monks, young men of good family who were newly and recently ordained, consumed food without reflection. Concerning that matter, venerable sir, the Blessed One said: “Monks, there are these four kinds of nutriment for the maintenance of beings who have come to be and for the support of those seeking to be. What four? Physical food, coarse or fine; contact as the second; mental volition as the third; and consciousness as the fourth.” Thus, venerable sir, it was spoken by the Blessed One. Pucchā – kathañcāvuso [Pg.168] tattha kabaḷīkārassa āhārassa daṭṭhabbākāro bhagavatā pakāsito. The Question: But how, friend, was the way to regard physical food explained by the Blessed One? Vissajjanā – seyyathāpi bhikkhave dve jāyampatikā parittaṃ sambalaṃ ādāya kantāramaggaṃ paṭipajjeyyuṃ. Tesamassa ekaputtako piyo manāpoti evamādinā bhante tattha bhagavatā [Pg.169] kabaḷīkārassa āhārassa daṭṭhabbākāro pakāsito. The Response: Suppose, monks, a husband and wife, taking a small amount of provisions, were to set out on a desert road. They have one beloved and dear son. In this way, venerable sir, the Blessed One explained the manner in which physical food should be regarded. Pucchā – kathañcāvuso [Pg.172] tattha bhagavatā phassāhārassa daṭṭhabbākāro pakāsito. The Question: And how, friend, did the Blessed One explain the way in which contact as food should be regarded? Vissajjanā – seyyathāpi bhikkhave gāvī niccammā kuṭṭaṃ ce nissāya tiṭṭheyya, ye kuṭṭanissitā pāṇā, te naṃ khādeyyuṃ. Rukkhaṃ ce nissāya tiṭṭheyya. Udakaṃ ce nissāya tiṭṭheyya. Ākāsaṃ ce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā, te naṃ khādeyyunti evamādinā bhante tattha bhagavatā phassassa āhārassa daṭṭhabbākāro vitthāretvā pakāsito. The Response: Suppose, monks, a flayed cow were to stand leaning against a wall; the creatures dependent on the wall would devour it. If it were to stand leaning against a tree, the creatures dependent on the tree would devour it. If it were to stand leaning against water, the creatures dependent on the water would devour it. If it were to stand leaning against the open air, the creatures dependent on the open air would devour it. In this way, venerable sir, the Blessed One explained in detail the manner in which contact as food should be regarded. Evameva [Pg.173] khvāhaṃ bhikkhave phassāhāro daṭṭhabboti vadāmi. In this same way, monks, I say that contact as food is to be regarded. Pucchā – kathañcāvuso [Pg.174] tattha bhagavatā manosañcetanāhārassa daṭṭhabbākāro pakāsito. The Question: And how, friend, has the Blessed One explained the way in which the food of mental volition should be regarded? Vissajjanā – seyyathāpi bhikkhave aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukha kāmo dukkhappaṭikūloti evamādinā bhante tattha bhagavatā manosañcetanāhārassa daṭṭhabbākāro vitthārena pakāsito. The Response: Suppose, monks, there were a pit of embers, deeper than a man's height, full of embers that are flameless and smokeless. Then a man would come along, wanting to live, not wanting to die, desiring happiness and averse to suffering. In this way, venerable sir, the Blessed One has explained in detail the way in which the food of mental volition should be regarded. Pucchā – kathañcāvuso [Pg.176] tattha bhagavatā viññāṇāhārassa daṭṭhabbākāro pakāsito. The Question: And how, friend, has the Blessed One explained there the way in which the food of consciousness should be regarded? Vissajjanā – seyyathāpi bhikkhave coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ ‘‘ayaṃ te devacoro āgucārī, imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’’ti evamādinā bhante tattha bhagavatā viññāṇāhārassa daṭṭhabbākāro pakāsito. The Response: Suppose, monks, having seized a thief, an offender, they were to present him to the king, saying, 'This, sire, is a thief, an offender. Inflict upon him whatever punishment you wish.' In this way, venerable sir, the Blessed One explained the way in which the food of consciousness should be regarded. Susimaparibbājakasutta The Discourse on Susima the Wanderer Pucchā – tenāvuso [Pg.179] bhagavatā…pe… sammāsambuddhena susimaparibbājaka suttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. The Question: But where, friend, concerning whom, on what matter, and how was the Discourse on Susima the Wanderer spoken by that Blessed One… the Perfectly Enlightened One? Vissajjanā – rājagahe bhante āyasmantaṃ susimaṃ ārabbha bhāsitaṃ. Āyasmā bhante susimo yāvatako bhikkhūhi saddhiṃ ahosi kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi. Tasmiṃ vatthusmiṃ ‘‘pubbe kho susima dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa’’nti evamādinā bhante bhagavatā bhāsitaṃ. The Response: At Rājagaha, venerable sir, it was spoken concerning the Venerable Susima. Whatever conversation the Venerable Susima had with the monks, he reported all of it to the Blessed One. On that matter, the Blessed One spoke thus: 'First, Susima, is knowledge of the stability of the Dhamma; afterwards, knowledge of Nibbāna.' Pucchā – kathañcāvuso [Pg.184] tattha bhagavā āyasmato susimattherassa sampatiarahattapattassa anuyogavasena paṭipucchitvā paṭipucchitvā uttari dhammadesanaṃ vitthāretvā desesi. The Question: And how, friend, did the Blessed One, by way of investigation, repeatedly question the Venerable Susima the Elder regarding his recent attainment of arahantship, and then expound the further Dhamma teaching in detail? Vissajjanā – jātipaccayā jarāmaraṇanti susima passasīti. Evaṃ bhante. Bhavapaccayā jātīti susima passasīti. Evaṃ bhanteti evamādinā bhante bhagavā tattha āyasmato susimassa sampatiarahattapattassa uttaripi anuyogavasena paṭipucchitvā paṭipucchitvā vitthārato dhammaṃ desesi. The Response: 'With birth as condition, there is aging-and-death—Susima, do you see this?' 'Yes, venerable sir.' 'With becoming as condition, there is birth—Susima, do you see this?' 'Yes, venerable sir.' In this way, venerable sir, the Blessed One there, by way of further investigation and repeated questioning regarding the Venerable Susima's recent attainment of arahantship, taught the Dhamma in detail. Tassa [Pg.186] me bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃsaṃvarāya– May the Blessed One, venerable sir, accept my transgression as a transgression, for the sake of future restraint. Abhisamayasaṃyutta The Connected Discourses on Breakthrough Nakhasikhāsutta The Discourse on the Fingernail Tip Pucchā – abhisamayasaṃyutte [Pg.187] panāvuso paṭhamaṃ saṃgītaṃ nakhasikhāsuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. The Question: Friend, in the Connected Discourses on Breakthrough, where, concerning whom, and how was the first recited discourse, the Discourse on the Fingernail Tip, spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsuāropito, ayaṃ vā mahāpathavī’’ti evamādinā bhagavatā bhāsitaṃ. The Response: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: 'What do you think, bhikkhus? Which is greater: this little bit of dust I have taken up on my fingernail tip, or this great earth?' Dhātusaṃyutta The Connected Discourses on Elements Caṅkamasutta The Discourse on Walking Meditation Pucchā – dhātusaṃyutte [Pg.189] panāvuso caṅkamasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. The Question: Friend, in the Connected Discourses on Elements, where, concerning whom, and how was the Discourse on Walking Meditation spoken by the Blessed One? Vissajjanā – rājagahe bhante sambahule bhikkhū ārabbha ‘‘dhātusova bhikkhave sattā saṃsandanti samenti, hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī’’ti evamādinā bhagavatā bhāsitaṃ. The Response: At Rājagaha, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: 'Bhikkhus, beings come together and associate according to their elements. Those of inferior disposition come together and associate with those of inferior disposition; those of virtuous disposition come together and associate with those of virtuous disposition.' Assaddhasaṃsandanasutta The Discourse on Associating with the Faithless Pucchā – assaddhasaṃsandanasuttaṃ [Pg.192] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. The Question: But friend, where, concerning whom, and how was the Discourse on Associating with the Faithless spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘dhātusova bhikkhave sattā saṃsandanti samenti, assaddhā assaddhehi saddhiṃ saṃsandanti samenti, ahirikā ahirikehi saddhiṃ saṃsandanti samenti, anottappino. Appassutā. Kusītā. Muṭṭhassatino. Duppaññā duppaññehi saddhiṃ saṃsandanti samentī’’ti evamādinā bhagavatā bhāsitaṃ. The Response: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: 'Bhikkhus, beings come together and associate according to their elements. The faithless come together and associate with the faithless; the shameless with the shameless; those without conscience with those without conscience; the unlearned with the unlearned; the lazy with the lazy; the unmindful with the unmindful; the unwise with the unwise.' Anamataggasaṃyutta The Connected Discourses on the Undiscoverable Beginning Pathavīsutta The Earth Discourse Pucchā – anamataggasaṃyutte [Pg.194] āvuso dutiyaṃ saṃgītaṃ pathavīsuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ. The Question: Friend, in the Connected Discourses on the Undiscoverable Beginning, where, concerning whom, and how was the second recited discourse, the Earth Discourse, spoken? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘anamataggoyaṃ bhikkhave saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Seyyathāpi bhikkhave puriso imaṃ mahāpathaviṃ kolaṭṭhimattaṃ kolaṭṭhimattaṃ mattikāguḷikaṃ karitvā nikkhipeyya ‘ayaṃ me piyā, tassa me pitu ayaṃ pitā’ti. Apariyādinnāva bhikkhave tassa purisassa pitupitaro assu. Athāyaṃ mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya. Taṃ kissahetu, anamataggoyaṃ bhikkhave saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhā saṃyojanānaṃ sandhāvataṃ saṃsarataṃ’’ evamādinā bhagavatā bhāsitaṃ. The Response: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: 'Bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on, hindered by the hindrance of ignorance and fettered by craving. Suppose, bhikkhus, a man were to make clay pellets the size of jujube seeds from this great earth and place them down, saying, “This is my father; this is my father’s father.” The fathers and forefathers of that man would not be exhausted, yet this great earth would come to an end, be used up. For what reason? Because, bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on, hindered by the hindrance of ignorance and fettered by craving.' Evaṃ [Pg.195] dīgharattaṃ vo bhikkhave dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ kaṭasī vaḍḍhitā. Thus, for a long time, bhikkhus, you have experienced suffering, intense pain, and disaster; the charnel grounds have been extended. Alameva [Pg.196] sabbasaṅkhāresu nibbindituṃ,Alaṃ virajjituṃ, alaṃ vimuccituṃ, It is enough to be disenchanted with all conditioned things, enough to be dispassionate, enough to be liberated. Assusutta The Tears Discourse Pucchā – tatthāvuso tatiyaṃ saṃgītaṃ assusuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, where, concerning whom, and how was the third discourse, the Tears Discourse, spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahuleyeva bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udaka’’nti evamādinā bhagavatā bhāsitaṃ. Response: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: “Bhikkhus, what do you think? Which is greater: the tears that have flowed and streamed from you while roaming and wandering on through this long journey, lamenting and weeping because of union with the disagreeable and separation from the agreeable, or the water in the four great oceans?” Sāsapasutta The Mustard Seed Discourse Pucchā – tatthāvuso [Pg.198] chaṭṭhaṃ saṃgītaṃ sāsapasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, where, concerning whom, on what occasion, and how was the sixth discourse, the Mustard Seed Discourse, spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante aññataraṃ bhikkhuṃ ārabbha bhāsitaṃ. Aññataro bhante bhikkhu bhagavantaṃ etadavoca ‘‘kīvadīgho nu kho bhante kappo’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘dīgho kho bhikkhu kappo, so na sukaro saṅkhātuṃ ettakāni vassāni itivā, (peyyāla) ettakāni vassasatasahassāni itivāti evamādinā bhagavatā bhāsitaṃ. Response: It was spoken at Sāvatthī, venerable sir, concerning a certain bhikkhu. A certain bhikkhu, venerable sir, said this to the Blessed One: “How long is an eon, venerable sir?” Concerning this matter, the Blessed One spoke thus: “Long is an eon, bhikkhu. It is not easy to calculate it by saying, ‘so many years,’ or ‘so many hundreds of thousands of years.’” Gaṅgāsutta The Ganges Discourse Pucchā – tenāvuso…pe… [Pg.200] sammāsambuddhena anamataggasaṃyutte gaṅgāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Venerable friend, where, concerning whom, in what context, and how was the Ganges Discourse in the Saṃyutta on the Undiscoverable Beginning spoken by the Perfectly Self-Enlightened One? Vissajjanā – rājagahe bhante aññataraṃ brāhmaṇaṃ ārabbha bhāsitaṃ. Aññataro bhante brāhmaṇo bhagavantaṃ etadavoca ‘‘kīva- Response: It was spoken at Rājagaha, venerable sir, concerning a certain brahmin. A certain brahmin, venerable sir, said this to the Blessed One: “How long, Bahukā [Pg.201] nu kho bho gotama kappā abbhatītā atikkantā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘bahukā kho brāhmaṇa kappā abbhatītā atikkantā, te na sukarā saṅkhātuṃ ‘ettakā kappā’ iti vā ‘ettakāni kappasatāni’ iti vā ‘ettakāni kappasahassāni’ itivā ‘ettakāni kappasatasahassāni’ iti vā’’ti eva mādinā bhagavatā bhāsitaṃ. venerable Gotama, have many eons passed and gone by?” In that context, venerable sir, the Blessed One spoke thus: “Brahmin, many eons have passed and gone by, and it is not easy to reckon them, saying, ‘So many eons,’ or ‘So many hundreds of eons,’ or ‘So many thousands of eons,’ or ‘So many hundreds of thousands of eons.’” Puggalasutta The Person Discourse Pucchā – puggalasuttaṃ [Pg.203] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: But friend, where, concerning whom, and how was the Person Discourse spoken by the Blessed One? Vissajjanā – rājagahe bhante sambahule bhikkhū ārabbha ‘‘anamataggoyaṃ bhikkhave saṃsāro, pubbākoṭi na paññāyati avijjā nīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Ekapuggalassa bhikkhave kappaṃ sandhāvato saṃsarato siyā evaṃ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi, yathā yaṃ vepullo pabbato. Sace saṃhārako assa, sambhatañca na vinassetyā’’ti evamādinā bhagavatā bhāsitaṃ. Response: At Rājagaha, venerable sir, concerning many monks, the Blessed One spoke thus: “Monks, this saṃsāra is without discoverable beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, who are roaming and wandering on. For one person, monks, wandering and transmigrating for an aeon, there might be such a great heap of bones, pile of bones, or mass of bones, as Mount Vepulla, if there were someone to collect them, and the collection did not perish.” Duggatasutta, sukhitasutta The Unfortunate Discourse, The Fortunate Discourse Pucchā – tatthāvuso [Pg.204] duggatasuttañca sukhitasuttañca bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: There, friend, where, concerning whom, and how were the Unfortunate Discourse and the Fortunate Discourse spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘anamataggoyaṃ bhikkhave saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Yaṃ bhikkhave passeyyātha duggataṃ durūpetaṃ, niṭṭhamettha gantabbaṃ ‘amhehipi evarūpaṃ paccanubhūtaṃ iminā dīghena addhunā’ti, yaṃ bhikkhave passeyyātha sukhitaṃ susajjitaṃ, Response: At Sāvatthī, venerable sir, concerning many monks, the Blessed One spoke thus: “Monks, this saṃsāra is without discoverable beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, roaming and wandering on. Monks, whatever you see as miserable and ill-favored, you should conclude: ‘We too have experienced such things in this long course.’ Whatever you see as happy and well-adorned, Niṭṭhamettha [Pg.205] gantabbaṃ, ‘‘amhehipi paccanubhūtaṃ iminā dīghena addhunā’’ti evamādinā bhagavatā bhāsitaṃ. you should conclude: ‘We too have experienced such things in this long course.’” Tiṃsamattasutta The Thirty Bhikkhus Sutta Pucchā – tiṃsamattasuttaṃ [Pg.206] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: But friend, where, concerning whom, and how was the Thirty Bhikkhus Sutta spoken by the Blessed One? Vissajjanā – rājagahe bhante tiṃsamatte pāveyyake bhikkhū ārabbha ‘‘anamataggoyaṃ bhikkhave saṃsāro, pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udaka’’nti evamādinā bhavagatā bhāsitaṃ. Response: At Rājagaha, venerable sir, concerning about thirty monks from Pāvā, the Blessed One spoke thus: “Monks, this saṃsāra is without discoverable beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, roaming and wandering on. What do you think, monks, which is more: the blood shed from your heads being cut off while roaming and wandering in this long course, or the water in the four great oceans?” Mātusutta The Mother Discourse Pucchā – mātusuttādīni [Pg.209] panāvuso chasuttāni bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: But friend, where, concerning whom, and how were the six suttas beginning with the Mother Discourse spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘anamataggoyaṃ bhikkhave saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Na so bhikkhave satto sulabharūpo, yo na mātābhūtapubbo iminā dīghena addhunā. Yo na pitābhūtapubbo. Yo na bhātābhūtapubbo. Yo na bhaginibhūtapubbo. Yo na puttabhūtapubbo. Yo na dhītābhūtapubbo [Pg.210] iminā dīghena addhunā’’ti evamādinā bhante bhagavatā bhāsitaṃ. Response: At Sāvatthī, venerable sir, concerning many monks, the Blessed One spoke thus: “Monks, this saṃsāra is without discoverable beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, roaming and wandering on. Monks, it is not easy to find a being who has not been your mother in this long course. Who has not been your father. Who has not been your brother. Who has not been your sister. Who has not been your son. Who has not been your daughter in this long course.” Thus spoke the Blessed One, venerable sir. Kassapasaṃyutta The Connected Discourses with Kassapa Candūpamasutta The Simile of the Moon Discourse Pucchā – kassapasaṃyutte [Pg.211] panāvuso candūpamasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Now friend, where, concerning whom, and how was the Simile of the Moon Discourse in the Connected Discourses with Kassapa spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘candūpamā bhikkhave kulāni upasaṅkamatha apakasseva kāyaṃ apakassa cittaṃ niccanavakā kulesu appagabbhā. Seyyathāpi bhikkhave puriso jarudapānaṃ vā olokeyya pabbatavisamaṃ vā nadīviduggaṃ vā apakasseva kāyaṃ apakassa cittaṃ. Evameva kho bhikkhave candūpamā kulāni upasaṅkamatha apakasseva kāyaṃ apakassa cittaṃ niccanavakā kulesu appagabbhā’’ti evamādinā bhagavatā bhāsitaṃ. Response: At Sāvatthī, venerable sir, concerning many monks, the Blessed One spoke thus: “Monks, visit families like the moon—with body restrained and mind restrained, always new among families, not presumptuous. Just as, monks, a man would look into an old well, a mountain ravine, or a difficult river crossing with body restrained and mind restrained—in the same way, monks, visit families like the moon, with body restrained and mind restrained, always new among families, not presumptuous.” Taṃ [Pg.213] kiṃ maññatha bhikkhave, kathaṃ rūpā bhikkhu arahati kulāni upasaṅkamituṃ. What do you think, monks, what kind of monk is worthy to visit families? Pucchā – kathañcāvuso [Pg.214] tattha bhagavatā parisuddhāparisuddha dhammadesanaṃ dassetvā bhikkhūnaṃ ovādo dinno. Question: And how, friend, did the Blessed One, having shown the Dhamma teaching as pure and impure there, give advice to the bhikkhus? Vissajjanā – ‘‘taṃ kiṃ maññatha bhikkhave, kathaṃ rūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṃ rūpassa bhikkhuno parisuddhā dhammadesanā [Pg.215] hotī’’ti evamādinā parisuddhāparisuddhadhammadesanā vitthārato dassetvā ‘‘kassapena vā hi vo bhikkhave ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabba’’nti. Evaṃ kho bhante bhagavato bhikkhūnaṃ ovādo dinno. Reply: ‘What do you think, bhikkhus, how is the Dhamma teaching of a certain kind of bhikkhu impure, and how is the Dhamma teaching of a certain kind of bhikkhu pure?’ Having explained in detail the Dhamma teaching as pure and impure, beginning in this way, he said: ‘Bhikkhus, I shall advise you as Kassapa would, or as one like Kassapa would. And when advised, you should practice accordingly.’ Thus, venerable sir, was the advice given to the bhikkhus by the Blessed One. Yo [Pg.216] hi koci bhikkhave bhikkhu evaṃcitto paresaṃ dhammaṃ deseti ‘‘aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyuṃ– For whatever bhikkhu, bhikkhus, teaches the Dhamma to others with such a thought: ‘Oh, that they would listen to the Dhamma from me! And having listened, may they gain confidence in the Dhamma! And being confident, may they show me a sign of their confidence—’ Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehi passiko opaneyyiko paccattaṃ veditabbo viññūhi– The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting inspection, leading onward, to be realized by the wise for themselves— Kassapena [Pg.217] vā hi vo bhikkhave ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabbaṃ– Bhikkhus, I shall advise you as Kassapa would, or as one like Kassapa would. And when advised, you should practice accordingly. Kulūpakasutta The Discourse on the Family Visitor Pucchā – tenāvuso [Pg.218] bhagavatā…pe… sammāsambuddhena kassapasaṃyutte catutthaṃ kulūpakasuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Now then, friend, where, concerning whom, and how was the fourth Discourse on the Family Visitor in the Connected Discourses on Kassapa spoken by the Blessed One, the Arahant, the Perfectly Enlightened One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, kathaṃ rūpo bhikkhu arahati kulūpako hotuṃ, kathaṃ rūpo bhikkhu na arahati kulūpako hotu’’nti evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus, beginning with: ‘What do you think, bhikkhus? What kind of bhikkhu is worthy of being a family visitor, and what kind of bhikkhu is not worthy of being a family visitor?’ Kassapena [Pg.222] vā hi vo bhikkhave ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabbaṃ. Bhikkhus, I shall advise you as Kassapa would, or as one who is like Kassapa would. And when you have been advised, you should practice accordingly. Dutiya ovādasutta The Second Discourse on Exhortation Pucchā – tatthevāvuso [Pg.223] bhagavatā dutiya ovādasuttaṃ kattha kena saddhiṃ kathañca bhāsitaṃ. Question: Right there, friend, where, with whom, and how was the second Discourse on Exhortation spoken by the Blessed One? Vissajjanā – rājagahe bhante āyasmatā mahākassapena saddhiṃ ‘‘ovada kassapa bhikkhū, karohi kassapa bhikkhūnaṃ dhammiṃ kathaṃ, ahaṃ vā kassapa bhikkhū ovadeyyaṃ tvaṃ vā, ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Rājagaha, venerable sir, with the Venerable Mahākassapa, the Blessed One spoke thus, beginning with: ‘Kassapa, exhort the bhikkhus. Kassapa, give the bhikkhus a Dhamma talk. Either I, Kassapa, should exhort the bhikkhus, or you should. Either I should give the bhikkhus a Dhamma talk, or you should.’ Yassa [Pg.224] kassaci bhante saddhā natthi kusalesu dhammesu, hirī natthi. Ottappaṃ natthi. Vīriyaṃ natthi. Paññā natthi kusalesu dhammesu. For whomever, venerable sir, has no faith in wholesome qualities, no moral shame, no moral dread, no energy, and no wisdom in wholesome qualities. Tatiya ovādasutta The Third Discourse on Exhortation Pucchā – tatthevāvuso [Pg.227] bhagavatā tatiyaovādasuttaṃ kattha kena saddhiṃ kathañca bhāsitaṃ. Question: Right there, friend, where, with whom, and how was the third Discourse on Exhortation spoken by the Blessed One? Vissajjanā – rājagahe bhante āyasmatāyeva mahākassapena saddhiṃ ‘‘ovada kassapa bhikkhū. Karohi kassapa bhikkhūnaṃ dhammiṃ kathaṃ, ahaṃ vā kassapa bhikkhū ovadeyyaṃ tvaṃ vā. Ahaṃ vā bhikkhūnaṃ dhammaṃ kathaṃ kareyyaṃ tvaṃ vā’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Rājagaha, venerable sir, with the Venerable Mahākassapa himself, the Blessed One spoke thus, beginning with: ‘Kassapa, exhort the bhikkhus. Kassapa, give the bhikkhus a Dhamma talk. Either I, Kassapa, should exhort the bhikkhus, or you should. Either I should give the bhikkhus a Dhamma talk, or you should.’ Dubbacā [Pg.228] kho bhante etarahi bhikkhū dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṃ– Venerable sir, the bhikkhus nowadays are difficult to admonish, endowed with qualities that make them difficult to admonish; they are impatient and do not receive instruction respectfully— Saddhammappatirūpakasutta The Discourse on the Counterfeit of the True Dhamma Pucchā – tatthevāvuso [Pg.231] bhagavatā pariyosānaṃ saddhammappatirūpakasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Right there, friend, where, concerning whom, on what subject, and how was the Discourse on the Counterfeit of the True Dhamma spoken by the Blessed One as a conclusion? Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃyeva mahākassapaṃ ārabbha bhāsitaṃ. Āyasmā bhante mahākassapo bhagavantaṃ etadevoca ‘‘ko nu kho bhante hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ, bahutarā ca bhikkhū aññāya saṇṭhahiṃsu. Ko pana bhante hetu ko paccayo, yenetarahi bahutarāni ceva sakkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘evañcetaṃ kassapa hoti sattesu hāyamānesu saddhamme antaradhāyamāne bahutarāniceva sikkhāpadāni [Pg.232] honti, appatarāca bhikkhū aññāya saṇṭhahantī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, it was spoken concerning the Venerable Mahākassapa himself. The Venerable Mahākassapa, venerable sir, said just this to the Blessed One: ‘What, venerable sir, is the cause, what is the reason, why formerly 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 nowadays there are more training rules and fewer bhikkhus are established in final knowledge?’ On that subject, venerable sir, the Blessed One spoke thus, beginning with: ‘So it is, Kassapa. When beings are degenerating and the true Dhamma is disappearing, there come to be more training rules, and fewer bhikkhus are established in final knowledge.’ Lābhasakkārasaṃyutta The Connected Discourses on Gain and Honor Mīḷhakasutta The Discourse on the Dung Beetle Pucchā – tenāvuso…pe… [Pg.235] sammāsambuddhena lābhasakkāraṃyutte pañcamaṃ saṃgītaṃ mīḷhakasuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Now then, friend, where, concerning whom, and how was the fifth recited discourse, the Discourse on the Dung Beetle, in the Connected Discourses on Gain and Honor, spoken by the Blessed One, the Arahant, the Perfectly Enlightened One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘dāruṇo bhikkhave lābhasakkārasiloko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Seyyathāpi bhikkhave mīḷhakā gūthādī gūthapūrā puṇṇā gūthassa, purato cassa mahāgūthapuñjo, sā tena aññā mīḷhakā atimaññeyya ‘‘ahamhi gūthādī gūthapūrā puṇṇā gūthassa, purato ca myāyaṃ mahāgūthapuñjo’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus, beginning with: ‘Bhikkhus, gain, honor, and renown are terrible, harsh, an obstacle to the attainment of the unsurpassed security from bondage. Just as, bhikkhus, a dung beetle—eating dung, full of dung, filled with dung, with a great heap of dung before it—might, on that account, despise other dung beetles, thinking: “I am a dung eater, full of dung, filled with dung, and before me is this great heap of dung.”’ Taṃ [Pg.237] hi tassa bhikkhave moghapurisassa hoti dīgharattaṃ ahitāya dukkhāya. For that, bhikkhus, leads to the long-lasting harm and suffering of that foolish person. Evaṃ dāruṇo kho bhikkhave lābhasakkārasiloko. So terrible, bhikkhus, are gain, honor, and renown. Tasmātiha [Pg.238] bhikkhave evaṃ sikkhitabbaṃ, ‘‘uppannaṃ lābhasakkārasi lokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassabhī’’ti, evañhi kho bhikkhave sikkhitabbaṃ. Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon arisen gain, honor, and renown, and arisen gain, honor, and renown will not persist, having taken possession of our minds.’ Thus, bhikkhus, should you train yourselves. Ekaputtakasutta The Discourse on the Only Son Pucchā – tattho āvuso porāṇakehi dhammasaṃgāhakehi saṃgītaṃ ekaputtakasuttaṃ kattha kaṃ ārabbhaṃ kathañca bhāsitaṃ. Question: Friend, where, concerning whom, and how was the Discourse on the Only Son, which was recited by the ancient compilers of the Dhamma, spoken? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘dāruṇo bhikkhave lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya, saddhā bhikkhave upāsikā ekaputtakaṃ piyaṃ manāpaṃ evaṃ sammāāyācamānā [Pg.239] āyāceyya tādiso tāta bhavāhi, yādiso citto ca gahapati hatthako ca āḷavako’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus, beginning with: ‘Bhikkhus, gain, honor, and renown are terrible, bitter, and harsh, an obstacle to the attainment of the unsurpassed security from bondage. Bhikkhus, a faithful female lay disciple, rightly exhorting her only son, dear and beloved, might exhort him thus: “Be, my dear, like Citta the householder and Hatthaka of Āḷavī.”’ Esā [Pg.240] bhikkhave tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ yadidaṃ citto ca gahapati hatthako ca āḷavako. This, monks, is the balance, this the standard for my lay disciples—namely, Citta the householder and Hatthaka of Āḷavī. Sace kho tvaṃ tāta agārasmā anagāriyaṃ pabbajasi, tādiso tāta bhavāhi, yādisā sāriputtamoggallānā. If, dear, you go forth from the home life into homelessness, be like Sāriputta and Moggallāna. Mā ca kho tvaṃ tāta sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātu– And may gain, honor, and fame not overcome you, dear, while you are a trainee with an unattained mind. Evaṃ [Pg.241] dāruṇo bhikkhave lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. So harsh, monks, is gain, honor, and fame—bitter, violent, an obstacle to the attainment of the unsurpassed security from bondage. Ekavītusutta Ekadhītu Sutta Pucchā – tattheva [Pg.242] āvuso porāṇakehi dhammasaṃgāyakehi saṃgītaṃ ekadhītusuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: There, friend, where, concerning whom, and how was the Ekadhītu Sutta, recited by the ancient compilers of the Dhamma, spoken by the Blessed One? Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhū ārabbha ‘‘dāruṇo bhikkhave lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Saddhā bhikkhave upāsikā ekaṃ dhītaraṃ piyaṃ manāpaṃ evaṃ sammā āyācamānā āyāceyya ‘tādisā ayye bhavāhi, yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. Esā bhikkhave tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning a number of monks: "Monks, gain, honor, and fame are harsh, bitter, violent, an obstacle to the attainment of the unsurpassed security from bondage. Monks, a faithful female lay follower, rightly imploring her one dear and beloved daughter, might implore thus: ‘Be, lady, like the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍaka.’ This, monks, is the balance, this the standard for my female lay disciples—namely, the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍaka." In this way, and so on, venerable sir, was it spoken by the Blessed One. Sace [Pg.243] kho tvaṃ ayye agārasmā anagāriyaṃ pabbajasi, bhādisā ayye bhavāhi, yādisā khemā ca bhikkhunī uppalavaṇṇā ca– If you, lady, go forth from the home life into homelessness, be like the bhikkhunīs Khemā and Uppalavaṇṇā. Tasmātiha [Pg.244] bhikkhave evaṃ sikkhitabbaṃ. Therefore, monks, you should train yourselves thus. Rāhulasaṃyutta Rāhulasaṃyutta Pucchā – rāhulasaṃyuttaṃ [Pg.245] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: But where, friend, concerning whom, on what subject, and in what way was the Rāhulasaṃyutta spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ rāhulaṃ ārabbha bhāsitaṃ. Āyasmā bhante rāhulo bhagavantaṃ etadavoca ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti, tasmiṃ bhante vatthusmiṃ ‘‘taṃ kiṃ maññasi rāhula, cakkhuniccaṃ vā aniccaṃ vāti. Aniccaṃ bhante. Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti. Dukkhaṃ bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, eso hamasmi, eso me attā’ti. No hetaṃ bhante’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, it was spoken concerning the Venerable Rāhula. Venerable sir, the Venerable Rāhula said this to the Blessed One: "Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute." On that subject, venerable sir, the Blessed One spoke thus: "What do you think, Rāhula, is the eye permanent or impermanent?" "Impermanent, venerable sir." "And what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "And what is impermanent, suffering, and subject to change, is it proper to regard it thus: ‘This is mine, this I am, this is my self’?" "No, venerable sir." In this way, and so on, venerable sir, was it spoken by the Blessed One. Lakkhaṇasaṃyutta Lakkhaṇasaṃyutta Aṭṭhisutta The Bones Sutta Pucchā – lakkhaṇasaṃyutte [Pg.247] panāvuso porāṇakehi dhammasaṃgāhakattherehi paṭhamaṃ saṃgītaṃ aṭṭhisuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: And in the Lakkhaṇasaṃyutta, friend, regarding the Aṭṭhisutta, first recited by the ancient elder compilers of the Dhamma: where, concerning whom, on what subject, and in what way was it spoken by the Blessed One? Vissajjanā – rājagahe bhante āyasmantañca lakkhaṇaṃ āyasmantañca mahāmoggallānaṃ ārabbha bhāsitaṃ. Āyasmā bhante lakkhaṇo bhagavatā sammukhe āyasmantaṃ mahāmoggallānaṃ etadavoca [Pg.248] ‘‘idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi, ko nu kho āvuso moggallāna hetu, ko paccayo sitassa pātukammāyā’’ti. Āyasmā ca bhante mahāmoggallāno ‘‘idhāhaṃ āvuso gijjhakūṭā pabbatā orohanto addasaṃ aṭṭhikasaṅkhalikaṃ vehāsaṃ gacchantiṃ’’ti evamādinā ārocesi. Tasmiṃ bhante vatthusmiṃ ‘‘cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharanti, yatrahi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissatī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Rājagaha, venerable sir, it was spoken concerning the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna. Venerable sir, the Venerable Lakkhaṇa, in the presence of the Blessed One, addressed the Venerable Mahāmoggallāna thus: "Here, friend Moggallāna, while descending from Vulture Peak Mountain, you displayed a smile at a certain place. What, friend Moggallāna, is the cause, what is the reason for the appearance of that smile?" And, venerable sir, the Venerable Mahāmoggallāna reported thus: "Here, friend, while descending from Vulture Peak Mountain, I saw a skeleton going through the air," and so on. On that subject, venerable sir, the Blessed One spoke thus: "Truly, monks, the disciples dwell having become vision; truly, monks, the disciples dwell having become knowledge, since a disciple will know, see, or directly witness such a thing," and so on. Acchariyaṃ [Pg.250] vata bho, abbhutaṃ vata bho; Evarūpopi nāma satto bhavissati. How wonderful, indeed! How marvelous, indeed! That such a being could exist. Piṇḍasutta The Piṇḍa Sutta Pucchā – tenāvuso [Pg.251] jānatā…pe… sammāsambuddhena lakkhaṇasaṃyutte tatiyaṃ saṃgītaṃ piṇḍasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: By that one who knows, friend, ... by the Perfectly Self-Enlightened One: where, concerning whom, on what subject, and how was the Piṇḍa Sutta, the third recited in the Lakkhaṇasaṃyutta, spoken? Vissajjanā – rājagahe bhante āyasmantañca lakkhaṇaṃ āyasmantañca mahāmoggallānaṃ ārabbha bhāsitaṃ. Āyasmā bhante lakkhaṇo bhaggavato sammukhe āyasmantaṃ mahāmoggallānaṃ etadavoca ‘‘idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi[Pg.252], ko nukho āvuso moggallānahetu, ko paccayo sitassa pātukammāyā’’ti. Āyasmā ca bhante mahāmoggallāno ‘‘idhāhaṃ āvuso gijjhakūṭā pabbatā orohanto addasaṃ maṃsapiṇḍaṃ vehāsaṃ gacchantaṃ, tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. Sā sudaṃ aṭṭassaraṃ karotī’’ti evamādinā ārocesi. Tasmiṃ bhante vatthusmiṃ ‘‘cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharanti, yatrahi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissatī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Rājagaha, venerable sir, it was spoken concerning the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna. Venerable sir, the Venerable Lakkhaṇa, in the presence of the Blessed One, said this to the Venerable Mahāmoggallāna: "Here, friend Moggallāna, while descending from Vulture Peak Mountain, you smiled at a certain place. What, friend Moggallāna, is the cause, what is the reason for the appearance of that smile?" And, venerable sir, the Venerable Mahāmoggallāna reported thus: "Here, friend, while descending from Vulture Peak Mountain, I saw a lump of flesh going through the air. Vultures, crows, and hawks, repeatedly pursuing it, were tearing it apart and rending it. It was uttering a cry of distress," and so on. On that subject, venerable sir, the Blessed One spoke thus: "Truly, monks, the disciples dwell having become vision; truly, monks, the disciples dwell having become knowledge, since a disciple will know, see, or directly witness such a thing," and so on. Asilomasutta The Asiloma Sutta Pucchā – tattheva [Pg.255] āvuso porāṇakehi dhammasaṃgāhakehi mahātherehi saṃgītaṃ asilomasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Right there, friend, regarding the Asiloma Sutta, recited by the ancient great elders, the compilers of the Dhamma: where, concerning whom, on what subject, and how was it spoken by the Blessed One? Vissajjanā – rājagahe bhante āyasmantañca lakkhaṇaṃ āyasmantañca mahāmoggallānaṃ ārabbha bhāsitaṃ. Āyasmā bhante lakkhaṇo bhagavato sammukhe āyasmantaṃ mahāmoggallānaṃ [Pg.256] etadavoca ‘‘ko nu kho āvuso moggallāna hetu, ko paccayo sitassa pātukammāyā’’ti. Āyasmā ca bhante mahāmoggallānatthero ‘‘idhāhaṃ āvuso gijjhakūṭā pabbatā orohanto addasaṃ asilomaṃ vehāsaṃ gacchantaṃ’’ti evamādinā ārocesi. Tasmiṃ bhante vatthusmiṃ cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharanti. (Peyyāla) eso bhikkhave satto imasmiṃyeva rājagahe sūkariko ahosī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Rājagaha, venerable sir, it was spoken concerning the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna. Venerable sir, the Venerable Lakkhaṇa, in the presence of the Blessed One, said this to the Venerable Mahāmoggallāna: "What, friend Moggallāna, is the cause, what is the reason for the appearance of that smile?" And, venerable sir, the Elder Mahāmoggallāna announced: "Here, friend, as I was descending from Vulture Peak Mountain, I saw a sword-haired being going through the air," and so on. On that subject, venerable sir, the Blessed One spoke thus: "Truly, monks, the disciples dwell having become vision; truly, monks, the disciples dwell having become knowledge... (repetition)... This being, monks, was a swine butcher right here in Rājagaha," and so on. Sūcilomasutta The Sūciloma Sutta Pucchā – tattheva [Pg.258] āvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītaṃ sūcilomasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Right there, friend, regarding the Sūciloma Sutta, recited by the ancient great elders, the compilers of the Dhamma: where, concerning whom, on what subject, and how was it spoken by the Blessed One? Vissajjanā – tattheva bhante rājagahe āyasmantañca lakkhaṇaṃ āyasmantañca mahāmoggallānaṃ ārabbha bhāsitaṃ. Āyasmā bhante lakkhaṇo bhagavato sammukhe tatheva avoca. Reply: Venerable sir, it was spoken right there at Rājagaha concerning the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna. And, venerable sir, the Venerable Lakkhaṇa spoke in that same way in the presence of the Blessed One. Āyasmā [Pg.259] ca bhante mahāmoggallāno tatheva ārocesi. Tasmiṃ bhante vatthusmiṃ ‘‘cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharanti, (peyyāla) eso bhikkhave satto imasmiṃyeva rājagahe sūto ahosī’’ti evamādinā bhagavatā bhāsitā. And, venerable sir, the Venerable Mahāmoggallāna reported just so. In that matter, venerable sir, the Blessed One spoke thus: "Truly, monks, the disciples dwell having become vision, dwell having become knowledge. (And so forth.) This being, monks, was a charioteer right here in Rājagaha," and so forth. Pāpabhikkhusutta The Sutta on the Evil Monk Pucchā – tattheva [Pg.261] āvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītāni pāpabhikkhusuttādīni pañcasuttāni bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitāni. The Question: Right there, friend, where, concerning whom, in connection with what matter, and how were the five suttas beginning with the Sutta on the Evil Monk, recited by the ancient great elders, the compilers of the Dhamma, spoken by the Blessed One? Vissajjanā – rājagahe āyasmantañca lakkhaṇaṃ āyasmantañca mahāmoggallānaṃ ārabbha bhāsitāni. Āyasmā bhante lakkhaṇo bhagavato sammukhe pubbe vuttanayeneva ārocesi. Āyasmā ca bhante mahāmoggallāno ‘‘idhāhaṃ āvuso gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ gacchantaṃ. Addasaṃ bhikkhuniṃ vehāsaṃ gacchantiṃ. Addasaṃ sikkhamānaṃ vehāsaṃ gacchantiṃ. Addasaṃ sāmaṇeraṃ vehāsaṃ gacchantaṃ. Addasaṃ sāmaṇeriṃ vehāsaṃ gacchantiṃ. Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ[Pg.262], kāyopi āditto sampajjalito sajotibhūto, sā sudaṃ aṭṭassaraṃ karotī’’ti evamādinā ārocesi. Tasmiṃ bhante vatthusmiṃ ‘‘cakkhubhūtā vata bhikkhave sāvakā viharanti ñāṇabhūtā vata bhikkhave sāvakā viharanti. (Peyyāla). Eso bhikkhave bhikkhu kassapassasammāsambuddhassa pāvacane pāpabhikkhu ahosi. Esā bhikkhave bhikkhunī kassapassa sammāsambuddhassa pāvacane pāpabhikkhunī ahosi. Esā bhikkhave sikkhamānā kassapassa sammāsambuddhassa pāvacane pāpasikkhamānā ahosi. Eso bhikkhave sāmaṇero kassapassasammāsambuddhassa pāvacane pāpasāmaṇero ahosi. Esā bhikkhave sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosī’’ti evamādinā bhagavatā bhāsitāni. The Reply: They were spoken at Rājagaha concerning the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna. Venerable sir, the Venerable Lakkhaṇa reported to the Blessed One in his presence in the same manner as previously stated. And, venerable sir, the Venerable Mahāmoggallāna reported thus: "Here, friend, as I was descending from Vulture Peak Mountain, I saw a monk going through the air. I saw a nun going through the air. I saw a female probationer going through the air. I saw a male novice going through the air. I saw a female novice going through the air. Her outer robe was burning, blazing, and glowing; her bowl was burning, blazing, and glowing; her belt was burning, blazing, and glowing; her body was burning, blazing, and glowing, and she was uttering a cry of distress." In that matter, venerable sir, the Blessed One spoke thus: "Truly, monks, the disciples dwell having become vision, dwell having become knowledge. (And so forth.) This monk, monks, was an evil monk in the Dispensation of Kassapa, the Perfectly Enlightened One. This nun, monks, was an evil nun in the Dispensation of Kassapa, the Perfectly Enlightened One. This female probationer, monks, was an evil female probationer in the Dispensation of Kassapa, the Perfectly Enlightened One. This male novice, monks, was an evil male novice in the Dispensation of Kassapa, the Perfectly Enlightened One. This female novice, monks, was an evil female novice in the Dispensation of Kassapa, the Perfectly Enlightened One," and so forth. Opammasaṃyutta The Connected Discourses with Similes Nakhasikhasutta The Sutta on the Fingernail Tip Pucchā – opammasaṃyutte [Pg.264] āvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītaṃ nakhasikhasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses with Similes, where, concerning whom, and how was the Sutta on the Fingernail Tip, recited by the ancient great elders, the compilers of the Dhamma, spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yo cāyaṃ mayā paritto [Pg.265] nakhasikhāyaṃ paṃsu āropito, yā cāyaṃ mahāpathavī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: "What do you think, bhikkhus? Which is more: this little bit of dust I have taken up on my fingernail tip, or this great earth?" and so forth. Taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ. What do you think, bhikkhus, which is more? Tasmātiha [Pg.266] bhikkhave evaṃ sikkhitabbaṃ. Therefore, bhikkhus, you should train thus. Āṇisutta The Sutta on the Peg Pucchā – tattheva āvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītaṃ āṇisuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, in that same place, where, concerning whom, and how was the Sutta on the Peg, recited by the ancient great elders, the compilers of the Dhamma, spoken by the Blessed One? Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhū ārabbha ‘‘bhūtapubbaṃ bhikkhave dasārahānaṃ ānako nāma mudiṅgo ahosi, tassa dasārahā ānake ghaṭite aññaṃ āṇiṃ odahiṃsu, ahu kho so bhikkhave samayo yaṃ ānakassa mudiṅgassa porāṇaṃ pokkharaphalakaṃ antaradhāyi[Pg.267], āṇisaṅghāṭova avasissī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke thus: "Bhikkhus, once in the past the Dasārahās had a kettle drum called Ānaka. When the Ānaka drum split, the Dasārahās inserted another peg. There came a time, bhikkhus, when the original drumhead of the Ānaka drum disappeared, and only a framework of pegs remained," and so forth. Bhikkhusaṃyutta The Connected Discourses with Bhikkhus Navasutta The Sutta on the New Bhikkhu Pucchā – bhikkhusaṃyutte [Pg.269] āvuso bhagavatā navasuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses with Bhikkhus, where, concerning whom, and how was the Sutta on the New Bhikkhu spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante aññataraṃ navaṃ bhikkhuṃ ārabbha bhāsitaṃ. Aññataro bhante navo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā apposukko tuṇhībhūto saṅkasāyabhi, na bhikkhūnaṃ veyyāvaccaṃ karoti cīvarakārasamaye tasmiṃ bhante vatthusmiṃ ‘‘mā kho tumhe bhikkhave etassa bhikkhuno ujjhāyitthā eso kho bhikkhave bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhamma sukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, it was spoken concerning a certain new bhikkhu. A certain new bhikkhu, venerable sir, having returned from the alms-round after the meal, entered the monastery and remained aloof, silent, and withdrawn. He did not perform his duties for the bhikkhus at the time of robe-making. On that occasion, venerable sir, the Blessed One spoke thus: "Bhikkhus, do not find fault with this bhikkhu. This bhikkhu, bhikkhus, is an obtainer at will, without trouble, without difficulty, of the four jhānas that are of the higher mind, pleasant dwellings in this very life," and so forth. Ahampi [Pg.270] kho bhante sakaṃ kiccaṃ karomi, I too, venerable sir, am doing my own task. Eso [Pg.271] kho bhikkhave bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī – This bhikkhu, bhikkhus, is an obtainer at will, without trouble, without difficulty, of the four jhānas that are of the higher mind, pleasant dwellings in this very life. Nayidaṃ sithilamārabbha, nayidaṃ appena thāmasā; Nibbānaṃ adhigantabbaṃ, sabbadukkhappamocanaṃ; Ayañca daharo bhikkhu, ayamuttamapuriso; Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhiniṃ– Not by undertaking it slackly, not with feeble strength, is Nibbāna to be attained, the release from all suffering. And this young bhikkhu, this supreme person, bears his final body, having conquered Māra and his retinue. Khandhavaggasaṃyuttapāḷi The Connected Discourses on the Aggregates Saṃgāyanassa pucchā vissajjanā Questions and Answers on the Recitation Nakulapitusutta The Sutta to Nakulapitā Pucchā – tenāvuso [Pg.1] bhagavatā jānatā…pe… sammāsambuddhena khandhavaggasaṃyutte paṭhamaṃ nakulapitusuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, by that Blessed One who knows... (and so forth)... the Perfectly Enlightened One, in the Connected Discourses on the Aggregates, where, concerning whom, in regard to what matter, and how was the first Sutta to Nakulapitā spoken? Vissajjanā – bhaggesu bhante susumāragire bhesakaḷāvane migadāye nakulapitaraṃ gahapatiṃ ārabbha bhāsitaṃ. Nakulapitā bhante gahapati bhagavantaṃ ‘‘ahamasmi bhante jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko, aniccadassāvī kho panāhaṃ bhante bhagavato manobhāvanīyānañca bhikkhūnaṃ, ovadatu maṃ bhante bhagavā, anusāsatu maṃ bhante bhagavā, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘evametaṃ gahapati, evametaṃ gahapati, āturo hāyaṃ gahapati kāyo aṇḍabhūto pariyonaddho, yo hi gahapati imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā. Tasmātiha te gahapati evaṃ sikkhitabbaṃ ‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti. Evañhi te gahapati sikkhitabba’’nti. Evaṃ kho bhante bhagavatā bhāsitaṃ. Reply: Venerable sir, among the Bhaggas at Susumāragiri, in the Bhesakaḷā Grove, the deer park, it was spoken concerning the householder Nakulapitā. Venerable sir, the householder Nakulapitā approached the Blessed One and said: "Venerable sir, I am aged, old, elderly, advanced in years, and have reached the final stage of life. My body is afflicted and I am constantly ill. And I, venerable sir, do not get to see the Blessed One and the mentally inspiring bhikkhus often. May the Blessed One advise me, may the Blessed One instruct me, in what will be for my long-term welfare and happiness." In regard to that matter, venerable sir, the Blessed One said: "So it is, householder, so it is. This body, householder, is afflicted, frail as an egg, and enveloped. Whoever, householder, while carrying this body about, would claim even a moment’s health—what is that if not foolishness? Therefore, householder, you should train thus: ‘Though my body is afflicted, my mind shall be unafflicted.’ This is how you should train yourself, householder." Thus, venerable sir, it was spoken by the Blessed One. Tasmātiha [Pg.3] te gahapati evaṃ sikkhitabbaṃ. Therefore, householder, you should train thus. Pucchā – tañcāvuso [Pg.4] bhagavatā saṃkhittena bhāsitaṃ vitthārena kena kathañca vibhattaṃ. Question: Friend, that which was spoken in brief by the Blessed One—by whom and how was it analyzed in detail? Vissajjanā – taṃ kho bhante bhagavatā saṃkhittena desitaṃ ‘‘kathañca gahapati āturakāyo ceva hoti āturacitto ca. Idha gahapati assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ, ‘‘ahaṃ rūpaṃ mama rūpa’’nti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘‘ahaṃ rūpaṃ mama rūpa’’nti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti evamādinā bhante āyasmatā sāriputtena dhammasenāpatinā vitthārena vibhattaṃ. Reply: "Indeed, venerable sir, the Blessed One has taught it briefly: 'And how, householder, is one both sick in body and sick in mind? Here, householder, an uninstructed worldling, who has not seen the noble ones, is unskilled and undisciplined in the noble Dhamma, who has not seen the good people, is unskilled and undisciplined in the Dhamma of the good people, regards form as self, or self as possessing form, or form in self, or self in form. He stands obsessed with the notion: "I am form, form is mine." When that form of his changes and alters, with the change and alteration of form, sorrow, lamentation, pain, distress, and despair arise.' Thus, venerable sir, beginning in this way, it was explained in detail by the venerable Sāriputta, the general of the Dhamma." Aniccasutta The Discourse on Impermanence Pucchā – tattheva [Pg.9] āvuso dutiyavagge porāṇakehi dhammasaṃgāhaka mahātherehi paṭhamaṃ saṃgītaṃ aniccasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: "Friend, in that very second chapter, where, concerning whom, and how was the Discourse on Impermanence spoken by the Blessed One, which was first recited by the ancient elder compilers of the Dhamma?" Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘rūpaṃ bhikkhaveaniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Evaṃ passaṃ bhikkhave sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ ‘vimutta’miti ñāṇaṃ hotī’’ti. Evaṃ kho bhante bhagavatā bhāsitaṃ. Reply: "At Sāvatthī, venerable sir, concerning a number of bhikkhus: 'Form, bhikkhus, is impermanent; feeling is impermanent; perception is impermanent; volitional formations are impermanent; consciousness is impermanent. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, and disenchanted with consciousness. Becoming disenchanted, he becomes dispassionate; through dispassion, he is liberated. When liberated, the knowledge arises: ‘I am liberated.’' Thus, venerable sir, was it spoken by the Blessed One." Dukkhaanattasutta The Discourses on Suffering and Not-self Pucchā – dukkhaanattasuttāni [Pg.10] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitāni. Question: "But where, friend, concerning whom, and how were the Discourses on Suffering and Not-self spoken by the Blessed One?" Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhū ārabbha ‘‘rūpaṃ bhikkhave dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ. Rūpaṃ bhikkhave anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Evaṃ passaṃ bhikkhave sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ ‘vimutta’miti ñāṇaṃ hoti, khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātī’’ti evaṃ kho bhante bhagavatā bhāsitāni. Reply: "At Sāvatthī, venerable sir, concerning a number of bhikkhus: 'Form, bhikkhus, is suffering; feeling is suffering; perception is suffering; volitional formations are suffering; consciousness is suffering. Form, bhikkhus, is not-self; feeling is not-self; perception is not-self; volitional formations are not-self; consciousness is not-self. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, and disenchanted with consciousness. Becoming disenchanted, he becomes dispassionate; through dispassion, he is liberated. When liberated, the knowledge arises: ‘I am liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’' Thus, venerable sir, were they spoken by the Blessed One." Bhārasutta The Discourse on the Burden Pucchā – bhārasuttaṃ [Pg.11] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: "Now where, friend, concerning whom, and how was the Discourse on the Burden spoken by the Blessed One?" Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhū ārabbha ‘‘bhārañca vo bhikkhave desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca, taṃ suṇātha. Katamo ca bhikkhavebhāro, ‘pañcupādānakkhandhā’ tissa vacanīyaṃ. Katame pañca, rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho. Ayaṃ vuccati bhikkhave bhāro’’ti evamādinā bhagavatā bhāsitaṃ. Reply: "At Sāvatthī, venerable sir, concerning a number of bhikkhus: 'Bhikkhus, I will teach you the burden, the burden-bearer, the taking up of the burden, and the laying down of the burden. Listen to that. And what, bhikkhus, is the burden? ‘The five aggregates subject to clinging’—this should be said. Which five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. This, bhikkhus, is called the burden.' Beginning thus, it was spoken by the Blessed One." Bhārā [Pg.13] have pañcakkhandhā, bhārahāro ca puggalo; Bhārādānaṃ dukhaṃ loke, bhāranikkhepanaṃ sukhaṃ; Nikkhipitvā garuṃ bhāraṃ, aññaṃ bhāraṃ anādiya; Samūlaṃ taṇhamabbuyha, nicchāto parinibbuto. "The five aggregates are indeed a burden, and the person is the burden-bearer; Taking up the burden is suffering in the world, laying down the burden is happiness. Having laid down the heavy burden, and not taking up another, having uprooted craving with its root, one is without hunger, fully extinguished." Natumhākasutta The Discourse on What Is Not Yours Pucchā – na tumhākasuttaṃ panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: "Now where, friend, concerning whom, and how was the Discourse on What Is Not Yours spoken by the Blessed One?" Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhu ārabbha ‘‘yaṃ bhikkhave natumhākaṃ taṃ pajahatha, taṃ vo pahīnaṃ hitāya sukhāyabhavissatī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: "At Sāvatthī, venerable sir, concerning a number of bhikkhus: 'Bhikkhus, abandon what is not yours. That, being abandoned by you, will be for your welfare and happiness.' Beginning thus, it was spoken by the Blessed One." Anattalakkhaṇasutta The Discourse on the Characteristic of Not-self Pucchā – anattalakkhaṇasuttaṃ [Pg.15] panāvuso bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: "Now where, friend, concerning whom, and how was the Discourse on the Characteristic of Not-self spoken by the Blessed One?" Vissajjanā – bārāṇasiyaṃ bhante isipatane migadāye pañcavaggiye bhikkhū ārabbha ‘‘rūpaṃ bhikkhave anattā, rūpañca hidaṃ bhikkhave attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: "At Bārāṇasī, venerable sir, in the Deer Park at Isipatana, concerning the group of five bhikkhus: 'Form, bhikkhus, is not-self. For if, bhikkhus, this form were self, this form would not lead to affliction, and one could have it of form: "Let my form be thus; let my form not be thus."' Beginning thus, it was spoken by the Blessed One." Yamakasutta The Discourse to Yamaka Pucchā – theravagge panāvuso tatiyaṃ saṃgītaṃ yamakasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: "But in the Chapter of the Elders, friend, the third to be recited, the Discourse to Yamaka—where, concerning whom, on what subject, by whom, and how was it spoken?" Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ yamakattheraṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Āyasmato bhante yamakattherassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃmaraṇā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘taṃ kiṃ maññasi āvuso yamaka, rūpaṃ niccaṃ vā aniccaṃ vā’’ti evamādinā bhante āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Reply: "At Sāvatthī, venerable sir, concerning the Venerable Yamaka, it was spoken by the Venerable Sāriputta, the General of the Dhamma. Venerable sir, a pernicious view of this sort had arisen in the Venerable Yamaka: 'As I understand the Dhamma taught by the Blessed One, a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body; he does not exist after death.' On that subject, venerable sir, the Venerable Sāriputta, the General of the Dhamma, spoke, beginning thus: 'What do you think, friend Yamaka, is form permanent or impermanent?'" Pucchā – kathañcāvuso [Pg.18] tattha āyasmā sāriputtatthero dhammasenāpati āyasmato yamakattherassa paṭividdhasaccassa diṭṭhisampannassa anuyogavattajhāpanavasena paṭipucchitvā uttari dhammadesanaṃ vitthārena desesi. Question: "And how, friend, did the Venerable Sāriputta, the General of the Dhamma, having repeatedly questioned the Venerable Yamaka—who had penetrated the truth and was accomplished in view—by way of inquiry and examination, then expound in detail a further teaching of the Dhamma?" Vissajjanā – taṃ kiṃ maññasi āvuso yamaka, rūpaṃ ‘tathāgato’ti samanupassasīti. ‘No hetaṃ āvuso’. Vedanaṃ. Saññaṃ. Saṅkhāre. Viññāṇaṃ ‘tathāgato’ti samanupassasīti. ‘No hetaṃ āvuso’ti evamādinā bhante āyasmā sāriputtatthero dhammasenāpati āyasmato yamakattherassa anuyogavattajhāpanavasena paṭipucchitvā paṭipucchitvā uttari dhammadesanaṃ pavattesi. Reply: "'What do you think, friend Yamaka, do you regard form as the Tathāgata?' 'No, friend.' 'Feeling… Perception… Volitional formations… Do you regard consciousness as the Tathāgata?' 'No, friend.' Beginning in this way, venerable sir, the Venerable Sāriputta, the General of the Dhamma, having repeatedly questioned the Venerable Yamaka by way of inquiry and examination, set forth a further teaching of the Dhamma." Taṃ [Pg.20] kiṃ maññasi āvuso yamaka, rūpaṃ, vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ ‘tathāgato’ti samanupassasi– "What do you think, friend Yamaka, do you regard form, feeling, perception, volitional formations, or consciousness as the Tathāgata?" Vakkalisutta The Discourse to Vakkali Pucchā – tenāvuso [Pg.22] bhagavatā…pe… sammāsambuddhena khandhavaggasaṃyutte theravagge pañcamaṃ vakkalisuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: "Friend, by that Blessed One… the Perfectly Enlightened One, in the Chapter of the Elders in the Connected Discourses on the Aggregates, where, concerning whom, on what subject, and how was the fifth discourse, the Discourse to Vakkali, spoken?" Vissajjanā – rājagahe bhante āyasmantaṃ vakkaliṃ theraṃ ārabbha bhāsitaṃ. Āyasmā bhante vakkalithero ābādhiko dukkhito bāḷhagilāno bhagavantaṃ etadavoca ‘‘cirapaṭikāhaṃ bhante bhagavantaṃ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṃ tāvatikā balamattā, yāvatāhaṃ bhagavantaṃ dassanāya upasaṅkameyya’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘alaṃ vakkali, kiṃ te iminā pūtikāyena diṭṭhena, yo kho vakkali dhammaṃ passati, so maṃ passati, yo maṃ passati, so dhammaṃ passati. Dhammañhi vakkali passanto maṃ passati, maṃ passanto dhammaṃ passati. Taṃ kiṃ maññasi vakkali[Pg.23], rūpaṃ niccaṃ vā aniccaṃ vā’’ti evamādinā bhante bhagavatā bhāsitaṃ. Answer – Venerable sir, it was spoken in Rājagaha concerning the Venerable Elder Vakkali. Venerable sir, the Venerable Elder Vakkali was afflicted, suffering, gravely ill, and he said this to the Blessed One: “For a long time, venerable sir, I have desired to approach the Blessed One for an audience, but there is not enough strength in my body to approach the Blessed One." On that occasion, venerable sir, the Blessed One said: “Enough, Vakkali! What is the use of seeing this putrid body? Whoever, Vakkali, sees the Dhamma sees me; whoever sees me sees the Dhamma. For, Vakkali, seeing the Dhamma, one sees me; seeing me, one sees the Dhamma. What do you think, Vakkali—is form permanent or impermanent?” Thus, venerable sir, the Blessed One spoke, beginning with these words. ‘‘Ahaṃ [Pg.26] vakkali, kiṃ te iminā pūtikāyena diṭṭhena’’ – “Enough, Vakkali, what use to you is the sight of this putrid body?” ‘‘Taṃ kiṃ maññasi vakkali, rūpaṃ niccaṃ vā aniccaṃ vā’’ – “What do you think, Vakkali, is form permanent or impermanent?” Aniccaṃ bhante. “Impermanent, venerable sir.” ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’– “And what is impermanent, is that suffering or happiness?” Dukkhaṃ bhante. “Suffering, venerable sir.” Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘‘etaṃ mama, esohamasmi, eso me attā’’– “And what is impermanent, suffering, and subject to change, is it fitting to regard it thus: ‘This is mine, this I am, this is my self’?” Pucchā – kathañcāvuso [Pg.27] punapi bhagavā bhikkhū pesetvā āyasmato vakkalittherassa paggahavacanaṃ ārocāpesi. Sopi kathaṃ attano pavattiṃ bhagavato paccārocāpesi. Kathañcassa abhisamparāyo ahosi. Question: “And how, friend, did the Blessed One then send monks to convey words of encouragement to the Venerable Elder Vakkali? And how did he, in turn, report his own condition to the Blessed One? And what was his destiny after death?” Vissajjanā – suṇāvuso tvaṃ vakkali bhagavato vacanaṃ dvinnañca devatānaṃ, imaṃ āvuso rattiṃ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena Answer—Listen, friend Vakkali, to the word of the Blessed One and of the two deities. This night, friend, when the night was far advanced, two deities of surpassing radiance, illuminating the entire Vulture Peak, approached the Blessed One. Bhagavā [Pg.28] tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho āvuso ekā devatā bhagavantaṃ etadavoca ‘vakkali bhante bhikkhu vimokkhāya cetetī’ti. Aparā devatā bhagavantaṃ etadavoca ‘so hi nūna bhante suvimutto vimuccissatī’ti. Bhagavā ca taṃ āvuso vakkali evamāha ‘mā bhāyi vakkali, mā bhāyi vakkali, apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’ti. Evaṃ kho bhante bhagavā punapi bhikkhū pesetvā āyasmato vakkalittherassa paggahavacanaṃ ārocāpesi. Sopi bhante āyasmā tenahāvuso mama vacanena bhagavato pāde sirasā vandatha ‘‘vakkali bhante bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’’ti, evañca vadetha ‘‘rūpaṃ aniccaṃ, tāhaṃ bhante na kaṅkhāmi, yadaniccaṃ taṃ dukkhanti navicikicchāmi, yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃvāti na vicikicchāmī’’ti evamādinā bhagavato attano pavattiṃ paccārocāpesi. So hi bhante āyasmā acirapakkantesu tesu bhikkhūsu satthaṃ āharitvā vedanaṃ vikkhambhetvā mūlakammaṭṭhānaṃ ādāya sampajāno arahattaṃ sacchikatvā kālamakāsi. Evaṃ kho bhante tassa āyasmato abhisamparāyo ahosi. They approached the Blessed One, and having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, friend, one deity said to the Blessed One, “Venerable sir, the monk Vakkali is intent on liberation.” Another deity said to the Blessed One, “Surely, venerable sir, being well-liberated, he will be liberated.” And the Blessed One, friend, said this to you, Vakkali, “Do not fear, Vakkali, do not fear. Your death will not be a bad one, your passing away will not be a bad one.” Thus, venerable sir, the Blessed One again sent monks to convey words of encouragement to the Venerable Elder Vakkali. And that venerable one, venerable sir, said to them, “Friends, with my words, pay homage at the feet of the Blessed One with your head, saying, ‘Venerable sir, the monk Vakkali is sick, suffering, gravely ill. He pays homage at the feet of the Blessed One with his head.’ And say this: ‘Form is impermanent—of this, venerable sir, I have no doubt. That which is impermanent is suffering—I have no perplexity about this. Of that which is impermanent, suffering, and subject to change, I have no desire, lust, or affection for it—I have no perplexity about this.’” In this way, he reported his own condition to the Blessed One. Indeed, venerable sir, shortly after those monks had left, that venerable one took a knife, suppressed the pain, took up the root meditation subject, and being fully aware, realized arahantship and passed away. Thus, venerable sir, was his destiny after death. Assajisutta The Sutta on Assaji Pucchā – assajisuttaṃ [Pg.33] panāvuso bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: “But where, friend, was the Sutta on Assaji spoken by the Blessed One? Concerning whom, on what occasion, and how was it spoken?” Vissajjanā – rājagahe bhante āyasmantaṃ assajiṃ ārabbha bhāsitaṃ. Āyasmā bhante assaji ābādhiko dukkhito bāḷhagilāno bhagavantaṃ etadavoca ‘‘pubbe khvāhaṃ bhante gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṃ samādhiṃ nappaṭilabhāmi. Tassa mayhaṃ bhante taṃ samādhiṃ appaṭilabhato evaṃ hoti no cassāhaṃ parihāyāmī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘ye te assaji samaṇabrāhmaṇā samādhisārakā samādhisāmaññā, tesaṃ taṃ samādhiṃ appaṭilabhataṃ evaṃ hoti ‘no cassu mayaṃ parihāyāmā’ti. Taṃ kiṃ maññasi assaji, rūpaṃ niccaṃ vā aniccaṃ vā’’ti evamādinā bhante bhagavatā bhāsitaṃ. Answer: “At Rājagaha, venerable sir, spoken concerning the Venerable Assaji. The Venerable Assaji, venerable sir, being afflicted, suffering, gravely ill, said this to the Blessed One: ‘Formerly, venerable sir, when ill, I would dwell having repeatedly tranquillized the bodily formations, but I do not attain concentration. To me, venerable sir, not attaining that concentration, it occurs thus: “Surely I am not declining.”’ On that occasion, venerable sir, the Blessed One said: ‘Those ascetics and brahmins, Assaji, who have concentration as their essence and as their practice, to them, not attaining that concentration, it occurs thus: “Surely we are not declining.” What do you think, Assaji, is form permanent or impermanent?’ Thus, venerable sir, the Blessed One spoke, beginning with these words. Khemakasutta The Sutta on Khemaka Pucchā – khemakasuttaṃ [Pg.36] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: “But, friend, where, concerning whom, and on what occasion was the Sutta on Khemaka spoken? By whom and how was it spoken?” Vissajjanā – kosambiyaṃ bhante sambahule there bhikkhū ārabbha āyasmatā khemakattherena bhāsitaṃ. Sambahulā bhante therā bhikkhū āyasmantaṃ dāsakaṃ pesetvā catukkhattuṃ āyasmantaṃ khemakaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ gelaññakāraṇañca dhammañca pucchiṃsu[Pg.37], tasmiṃ bhante vatthusmiṃ ‘‘pañcime āvuso upādānakkhandhā vuttā bhagavatā. Seyyathidaṃ, rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho, imesu khvāhaṃ āvuso pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’’ti evamādinā bhante āyasmatā khemakattherena bhāsitaṃ. Answer – At Kosambi, venerable sir, this was spoken by the Venerable Elder Khemaka concerning a number of elder monks. Venerable sir, a number of elder monks sent the Venerable Dāsaka four times to the Venerable Khemaka, who was afflicted, suffering, and gravely ill, to ask about the cause of his illness and about the Dhamma. On that occasion, venerable sir, the Venerable Elder Khemaka spoke, beginning with these words: “Friends, these five aggregates subject to clinging have been spoken of by the Blessed One. That is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. In these five aggregates subject to clinging, friends, I do not perceive anything that is self or belonging to a self.” Pucchā – kathañcāvuso [Pg.40] tattha āyasmā khemako uttari dhammadesanaṃ pavaḍḍhetvā vitthārena therānaṃ bhikkhūnaṃ desesi. Kīdiso ca nesaṃ dhammadesakadhammappaṭiggāhakānaṃ dhammadesanāya ānisaṃso adhigato. Question: “But how, friend, did the Venerable Khemaka further expand upon the Dhamma teaching there and explain it in detail to those elder monks? And what kind of benefit was attained from that Dhamma teaching by the teacher of the Dhamma and the recipients of the Dhamma?” Vissajjanā – catutthe bhante vāre āyasmā khemako ‘‘alaṃ āvuso dāsaka kiṃ imāya sandhāvanikāya, āharāvuso daṇḍaṃ, ahameva therānaṃ santikaṃ gamissāmī’’ti daṇḍamolubbha āyasmā khemako yena therā bhikkhū tenupasaṅkami, upasaṅkamitvā therehi bhikkhūhi pucchito ‘‘nakhvāhaṃ āvuso rūpaṃ asmīti vadāmi, napi aññatra rūpā asmīti vadāmi. Na khvāhaṃ āvuso vedanaṃ asmīti vadāmi, napi aññatra vedanā asmīti vadāmī’’ti evamādinā bhante āyasmā khemako uttaripi dhammadesanaṃ pavaḍḍhetvā vitthārena desesi. Imasmiñca pana bhante veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu āyasmatoca khemakassa. Evaṃ kho bhante tesaṃ therānaṃ dhammadesakadhammappaṭiggāhakānaṃ dhammābhisamayo ahosi. Answer – On the fourth occasion, venerable sir, the Venerable Khemaka said: “Enough, friend Dāsaka, what is the use of this running back and forth? Bring me a staff, friend, I myself will go to the elders.” Leaning on a staff, the Venerable Khemaka approached the elder monks. Having approached, he was questioned by the elder monks. He said: “I do not say, friends, ‘I am form,’ nor do I say, ‘I am other than form.’ I do not say, friends, ‘I am feeling,’ nor do I say, ‘I am other than feeling.’” In this way, venerable sir, the Venerable Khemaka further expanded upon the Dhamma teaching and explained it in detail. And while this exposition was being spoken, venerable sir, the minds of about sixty elder monks were liberated from the taints through non-clinging, as was that of the Venerable Khemaka. Thus, venerable sir, was the comprehension of the Dhamma for those elders, the teacher of the Dhamma and the recipients of the Dhamma. Channasutta The Sutta on Channa Pucchā – channasuttaṃ [Pg.44] panāvuso kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: “Now, friend, the Sutta on Channa—where was it spoken, concerning whom, on what occasion, by whom, and how was it spoken?” Vissajjanā – kosambiyaṃ bhante āyasmantaṃ channattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante channatthero āyasmantaṃ ānandaṃ etadavoca ‘‘ovadatu maṃ āyasmā ānando, anusāsatu maṃ āyasmā ānando, karotu me āyasmā ānando dhammiṃ kathaṃ, yathāhaṃ dhammaṃ passeyya’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘sammukhā me taṃ āvuso channa bhagavato sutaṃ, sammukhā paṭiggahitaṃ kaccānagottaṃ bhikkhuṃ ovadantassa, dvayanissito khvāyaṃ kaccāna loko yebhuyyena atthitañceva natthitañca, lokasamudayaṃ kho kaccāna yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī’’ti evamādinā bhante āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Response – Venerable sir, this was spoken at Kosambi concerning the Venerable Elder Channa. Venerable sir, the Venerable Elder Channa said this to the Venerable Ānanda: "Let the Venerable Ānanda advise me, let the Venerable Ānanda instruct me, let the Venerable Ānanda give me a Dhamma talk so that I may see the Dhamma." Regarding that matter, venerable sir, the Venerable Elder Ānanda, the treasurer of the Dhamma, spoke, beginning thus: "Friend Channa, I have heard this face to face from the Blessed One, I have received it face to face, when he was advising the bhikkhu Kaccānagotta: 'Kaccāna, this world for the most part relies on a duality—on existence and non-existence. But, Kaccāna, for one who sees with right wisdom the arising of the world as it really is, the notion of non-existence in the world does not occur.'" Thus was it spoken by the Venerable Elder Ānanda, the treasurer of the Dhamma. Ovadatu [Pg.46] maṃ āyasmā ānando, anusāsatu maṃ āyasmā ānando. Let the Venerable Ānanda advise me, let the Venerable Ānanda instruct me. Pupphasutta The Puppha Sutta Pucchā – tenāvuso…pe… [Pg.47] sammāsambuddhena khandhavaggasaṃyutte pupphavagge pupphasuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ. Question – Friend, where, concerning whom, and how was the Puppha Sutta in the Puppha Vagga of the Khandhavagga Saṃyutta spoken by the Perfectly Self-Enlightened One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘nāhaṃ bhikkhave lokena vivadāmi, lokova mayā vivadati, na bhikkhave dhammavādī [Pg.48] kenaci lokasmiṃ vivadati, yaṃ bhikkhave natthi sammataṃ loke paṇḍitānaṃ, ahampitaṃ ‘‘natthī’’ti vadāmi, yaṃ bhikkhave atthisammataṃ loke paṇḍitānaṃ, ahampitaṃ ‘‘atthī’’ti vadāmī’’ti evamādinā bhagavatā bhāsitaṃ. Response – At Sāvatthī, venerable sir, concerning a number of bhikkhus, the Blessed One spoke, beginning thus: "Bhikkhus, I do not dispute with the world; rather, the world disputes with me. Bhikkhus, a speaker of the Dhamma does not dispute with anyone in the world. What, bhikkhus, is not acknowledged by the wise in the world, I too say, 'It is not.' What, bhikkhus, is acknowledged by the wise in the world, I too say, 'It is.'" Thus was it spoken by the Blessed One. Nāhaṃ bhikkhave lokena vivadāmi. Bhikkhus, I do not dispute with the world. Na bhikkhave dhammavādī kenaci lokasmiṃ vivadati. Bhikkhus, a speaker of the Dhamma does not dispute with anyone in the world. Pheṇapiṇḍūpamasutta The Sutta with the Simile of the Lump of Foam Pucchā – tattheva [Pg.51] āvuso pheṇapiṇḍūpamasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question – Friend, in that same place, where, concerning whom, and how was the Pheṇapiṇḍūpama Sutta spoken by the Blessed One? Vissajjanā – ayujjhāyaṃ bhante gaṅgāya nadiyā tīre sambahule bhikkhū ārabbha ‘‘seyyathāpi bhikkhave ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya, tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya, tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya, kiṃ siyā bhikkhave pheṇapiṇḍe sāro. Evameva kho bhikkhave yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃvā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati, tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati, kiñhi siyā bhikkhave rūpe sāro’’ti evamādinā bhagavatā bhāsitaṃ. Response – At Ayojjhā, venerable sir, on the bank of the river Ganges, concerning a number of bhikkhus, the Blessed One spoke, beginning thus: "Just as, bhikkhus, this river Ganges might carry along a great lump of foam, and a man with good eyesight would see it, observe it, and wisely investigate it. To him, seeing it, observing it, and wisely investigating it, it would appear to be empty, hollow, and without substance. For what substance, bhikkhus, could there be in a lump of foam? In the same way, bhikkhus, whatever form there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—a bhikkhu sees it, observes it, and wisely investigates it. To him, seeing it, observing it, and wisely investigating it, it appears to be empty, hollow, and without substance. For what substance, bhikkhus, could there be in form?" Thus was it spoken by the Blessed One. Pheṇapiṇḍūpamaṃ [Pg.54] rūpaṃ, vedanā pubbuḷupamā; Marīcikūpamā saññā, saṅkhārā kadalūpamā; Māyūpamañca viññāṇaṃ, desitādiccabandhunā; Form is like a lump of foam, feeling like a bubble; Perception is like a mirage, formations like a plantain trunk; And consciousness is like an illusion, as taught by the Kinsman of the Sun. Yathā yathā nijjhāyati, yoniso upaparikkhati; Rittakaṃ tucchakaṃ hoti, yo naṃ passati yoniso. However one reflects upon it, and wisely investigates it, It becomes empty and hollow for one who sees it wisely. Imañca [Pg.55] kāyaṃ ārabbha, bhūripaññena desitaṃ; Pahānaṃ tiṇṇaṃ dhammānaṃ, rūpaṃ passatha chaḍḍitaṃ. Concerning this body, it was taught by the one of vast wisdom: With the abandoning of three things, you see this form as cast away. Āyu usmāca viññāṇaṃ, yadā kāyaṃ jahantimaṃ; Apaviddho tadā seti, parabhattaṃ acetanaṃ. When life, heat, and consciousness abandon this body, Then it lies cast away, senseless, food for others. Etādisāyaṃ santāno, māyāyaṃ bālalāpinī; Vadhako esa akkhāto, sāro ettha na vijjati. Such is this continuity, an illusion that deludes fools; It is called a murderer, no essence is found herein. Evaṃ khandhe avekkheyya, bhikkhu āraddhavīriyo; Divā vā yadi vā rattiṃ, sampajāno paṭissato. Thus should a bhikkhu of aroused energy contemplate the aggregates, By day and by night, mindful and clearly comprehending. Jaheyya sabbasaṃyogaṃ, kareyya saraṇattano; Careyyādittasīsova, patthayaṃ accutaṃ padaṃ. One should abandon all fetters and make a refuge for oneself; One should fare as if one's head were on fire, aspiring to the deathless state. Dutiyadhammakatikasutta The Second Sutta on the Dhamma Speaker Pucchā – tattheva āvuso dhammakathikavagge dutiyadhammakathikasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, in that same place, in the Dhamma Speaker Chapter, the Second Sutta on the Dhamma Speaker—where, concerning whom, regarding what matter, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante aññataraṃ bhikkhuṃ ārabbha bhāsitaṃ. Aññatamo bhante bhikkhu bhagavantaṃ etadavoca ‘‘dhammakathiko dhammakathikoti bhante vuccati, kittāvatā nu kho bhante dhammakathiko hoti, kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘rūpassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāyā’’ti evamādinā bhagavatā bhāsitaṃ. Response – At Sāvatthī, venerable sir, it was spoken concerning a certain bhikkhu. A certain bhikkhu, venerable sir, said this to the Blessed One: “Venerable sir, it is said, ‘a Dhamma speaker, a Dhamma speaker.’ To what extent, venerable sir, is one a Dhamma speaker? To what extent is one practicing in accordance with the Dhamma? To what extent has one attained Nibbāna in this very life?” Regarding this matter, venerable sir, the Blessed One spoke, beginning thus: “If, bhikkhu, one teaches the Dhamma for the purpose of disenchantment, dispassion, and cessation in regard to form, it is fitting to call one ‘a Dhamma speaker.’” Thus was it spoken by the Blessed One. Sīlavantasutta, sutavantasutta The Sutta on the Virtuous One, The Sutta on the Learned One Pucchā – tattheva [Pg.57] āvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītaṃ sīlavantasuttañca sutavantasuttañca kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question – Friend, in that same place, the Sīlavanta Sutta and the Sutavanta Sutta, which were chanted by the great elder compilers of the Dhamma of old—where, concerning whom, regarding what matter, by whom, and how were they spoken? Vissajjanā – bārāṇasiyaṃ [Pg.58] bhante āyasmantaṃ mahākoṭṭhikaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Āyasmā bhante mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca ‘‘sīlavatāvuso sāriputta bhikkhunā katame dhammā yoniso manasikātabbā. Sutāvatāvuso sāriputta bhikkhunā katame dhammā yoniso manasikātabbā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘sīlavatāvuso koṭṭhika bhikkhunā, sutāvatāvuso koṭṭhika bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasikātabbā’’ti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Response – At Bārāṇasī, venerable sir, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma, concerning the Venerable Mahākoṭṭhika. Venerable sir, in the evening, the Venerable Mahākoṭṭhika arose from seclusion and approached the Venerable Sāriputta. Having approached, he said this to the Venerable Sāriputta: “Friend Sāriputta, what things should be wisely attended to by a virtuous bhikkhu? And what things should be wisely attended to by a learned bhikkhu?” Regarding that matter, venerable sir, the Venerable Elder Sāriputta, the General of the Dhamma, spoke, beginning thus: “Friend Koṭṭhika, by a virtuous bhikkhu and by a learned bhikkhu, the five aggregates subject to clinging should be wisely attended to as impermanent, as suffering, as a disease, as a boil, as a dart, as a calamity, as an affliction, as other, as disintegrating, as empty, as not-self.” Thus was it spoken by the Venerable Elder Sāriputta, the General of the Dhamma. Rādhasaṃyutta The Rādha Saṃyutta Sattasutta The Sutta on a Being Pucchā – rādhasaṃyutte [Pg.61] panāvuso dutiyaṃ sattasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Now, friend, in the Rādha Saṃyutta, the second Sutta on a Being—where, concerning whom, regarding what matter, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ rādhattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante rādhatthero bhagavantaṃ etadavoca ‘‘satto sattoti bhante vuccati, kittāvatā nu kho bhante sattoti vuccatī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘rūpe kho rādha yo chando yo rāgo yā nandī yā taṇhā, tatra satto tatra visatto, tasmā sattoti vuccatī’’ti evamādinā bhagavatā bhāsitaṃ. Response – At Sāvatthī, venerable sir, it was spoken concerning the Venerable Elder Rādha. Venerable sir, the Venerable Elder Rādha said this to the Blessed One: “Venerable sir, it is said, ‘a being, a being.’ To what extent, venerable sir, is one called ‘a being’?” Regarding that matter, venerable sir, the Blessed One spoke, beginning thus: “Rādha, whatever desire, passion, delight, and craving there is for form, one is attached there, entangled there; therefore one is called ‘a being.’” Thus was it spoken by the Blessed One. Diṭṭhisaṃyutta The Diṭṭhi Saṃyutta (The Connected Discourses on Views) Soattāsutta The Sutta on 'That is the Self' Pucchā – diṭṭhisaṃyutte [Pg.63] panāvuso tatiyaṃ saṃgītaṃ soattā suttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question – Now, friend, in the Diṭṭhi Saṃyutta, the third sutta, the Soattāsutta, which was chanted—where, concerning whom, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘kismiṃ nu kho bhikkhave sati kiṃ upādāya kiṃ abhinivissa evaṃ diṭṭhi uppajjati so attā so loko so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply – At Sāvatthī, venerable sir, it was spoken concerning several monks: “Monks, when what exists, by clinging to what, by being attached to what, does such a view arise: ‘This is the self, this is the world, this I shall be after death—permanent, stable, eternal, not subject to change’?” Thus, and so on, venerable sir, it was spoken by the Blessed One. Natthidinnasutta The Sutta on ‘There is Nothing Given’ Pucchā – tattheva [Pg.65] āvuso pañcamaṃ natthidinnasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question – Friend, in that same place, the fifth Sutta on ‘There is Nothing Given’—where, concerning whom, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃyeva bhante sambahule bhikkhū ārabbha ‘‘kismiṃ nu kho bhikkhave sati kiṃ upādāya kiṃ abhinivissa evaṃ diṭṭhi uppajjati natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti evamādinā bhagavatā bhāsitaṃ. Reply – At Sāvatthī itself, venerable sir, it was spoken concerning several monks: “Monks, when what exists, by clinging to what, by being attached to what, does such a view arise: ‘There is nothing given, there is no sacrifice, there is no offering; there is no fruit or result of good and bad deeds’?” Thus, and so on, it was spoken by the Blessed One. Okkantasaṃyutta The Connected Discourses on Entering Cakkhusutta The Sutta on the Eye Pucchā – okkantasaṃyutte [Pg.66] panāvuso paṭhamaṃ cakkhusuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question – Friend, in the Connected Discourses on Entering, the first Sutta on the Eye—where, concerning whom, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ [Pg.67] bhante sambahule bhikkhū ārabbha ‘‘cakkhuṃ bhikkhave aniccaṃ vipariṇāmi aññathābhāvi. Sotaṃ. Ghānaṃ. Jivhaṃ. Kāyo. Mano anicco vipariṇāmī aññathābhāvī’’ti evamādinā bhagavatā bhāsitaṃ. Reply – At Sāvatthī, venerable sir, it was spoken concerning a number of monks: “Monks, the eye is impermanent, subject to change, subject to becoming otherwise. The ear… The nose… The tongue… The body… The mind is impermanent, subject to change, subject to becoming otherwise.” Thus, and so on, it was spoken by the Blessed One. Sāriputtasaṃyutta The Connected Discourses with Sāriputta Sucimukhīsutta The Sutta on Sucimukhī Pucchā – sāriputtasaṃyutte [Pg.68] panāvuso dasamaṃ sucimukhīsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Venerable friend, where, concerning whom, on what occasion, by whom, and how was the tenth Sutta on Sucimukhī in the Connected Discourses with Sāriputta spoken? Vissajjanā – rājagahe bhante sucimukhiṃ paribbājikaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Sucimukhī bhante paribbājikā āyasmantaṃ sāriputtaṃ etadavoca ‘‘kiṃ nu kho samaṇa adhomukho bhuñjasī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘na khvāhaṃ bhagini adhomukho bhuñjāmī’’ti evamādinā paṭikkhipitvā ‘‘ye hi keci bhagini samaṇabrāhmaṇā vatthuvijjā tiracchānavijjāya micchājīvena jīvikaṃ kappenti, ime vuccanti bhagini samaṇabrāhmaṇā adhomukhā bhuñjantī’’ti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Reply: At Rājagaha, venerable sir, concerning the female wanderer Sucimukhī, it was spoken by the Venerable Sāriputta, the General of the Dhamma. Venerable sir, the female wanderer Sucimukhī said this to the Venerable Sāriputta: “Ascetic, do you eat with your face cast down?” On that occasion, venerable sir, having denied it, beginning with the words, “No, sister, I do not eat with my face cast down,” he continued: “Those ascetics and brahmins, sister, who earn a living by wrong livelihood through knowledge of sites and animal lore—these ascetics and brahmins, sister, are said to ‘eat with their faces cast down’.” Thus, and so on, venerable sir, it was spoken by the Venerable Sāriputta, the General of the Dhamma. Kiṃ [Pg.69] nu kho samaṇa adho mukho bhuñjasi. “Ascetic, do you eat with your face cast down?” Na khvāhaṃ bhagini adhomukho bhuñjāmi. “No, sister, I do not eat with my face cast down.” Tena hi samaṇa ubbhamukho bhuñjasi. “In that case, ascetic, do you eat with your face turned up?” Na khvāhaṃ bhagini ubbhamukho bhuñjāmi. “No, sister, I do not eat with my face turned up.” Saḷāyatanavaggasaṃyuttapāḷi The Pāli of the Connected Discourses, the Chapter on the Six Sense Bases Ajjhattāniccasutta, bāhirasutta The Sutta on Internal Impermanence, the Sutta on the External Pucchā – tenāvuso [Pg.73] bhagavatā…pe… sammāsambuddhena saḷāyatanavaggasaṃyutte paṭhamaṃ ajjhattāniccasuttañca catutthaṃ bāhirāniccasuttañca kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Venerable friend, where, concerning whom, and how were the first Sutta on Internal Impermanence and the fourth Sutta on External Impermanence in the Connected Discourses of the Chapter on the Six Sense Bases spoken by that Blessed One… the Perfectly Enlightened One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘cakkhuṃ bhikkhave aniccaṃ, yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā, yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabba’’nti evamādināca. ‘‘Rūpā bhikkhave aniccā. Yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā, yadanattā taṃ netaṃ mama, nesohamasmi, na meso attā’’ti ca evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, concerning many bhikkhus, it was spoken by the Blessed One, beginning with the words: “Bhikkhus, the eye is impermanent. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’” And also, beginning with the words: “Forms, bhikkhus, are impermanent. What is impermanent is suffering. What is suffering is non-self. What is non-self, that is ‘not mine, this I am not, this is not my self.’” Sabbavagga The Chapter on All Ādittasutta The Sutta on the Burning Pucchā – tatthāvuso [Pg.74] sabbavagge chaṭṭhaṃ ādittasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Venerable friend, where, concerning whom, and how was the sixth Sutta on the Burning in the Chapter on All spoken by the Blessed One? Vissajjanā – gayāyaṃ [Pg.75] bhante gayāsīse purāṇajaṭilaṃ bhikkhusahassaṃ ārabbha ‘‘sabbaṃ bhikkhave ādittaṃ, kiñca bhikkhave sabbaṃ ādittaṃ. Cakkhu bhikkhave ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto, yampidaṃ cakkhusamphassapaccayā uppajjati, vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃvā, tampi ādittaṃ. Kena ādittaṃ. Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Gayā, venerable sir, at Gayāsīsa, concerning the thousand bhikkhus who were formerly matted-hair ascetics, it was spoken by the Blessed One, beginning with the words: “Bhikkhus, all is burning. And what, bhikkhus, is the all that is burning? The eye, bhikkhus, is burning; forms are burning; eye-consciousness is burning; eye-contact is burning; and whatever feeling arises conditioned by eye-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is burning. With what is it burning? It is burning with the fire of lust, with the fire of hatred, with the fire of delusion; it is burning with birth, aging, and death, with sorrows, lamentations, pains, griefs, and despairs, I say.” Migajālavagga The Chapter on Migajāla Paṭhama migajālasutta The First Sutta on Migajāla Pucchā – migajālavagge [Pg.76] āvuso paṭhamamigajālasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Venerable friend, where, concerning whom, on what occasion, and how was the first Sutta on Migajāla in the Chapter on Migajāla spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ [Pg.77] bhante āyasmantaṃ migajālattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante migajālatthero bhagavantaṃ etadavoca ‘‘ekavihārī ekavihārīti bhante vuccati, kittāvatānukho bhante ekavihārī hoti, kittāvatāca pana sadutiyavihārī hotī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘santi kho migajāla cakkhuviññeyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī, nandiyā sati sārāgo hoti, sārāge sati saṃyogo hoti, nandisaṃyojanasaṃyutto kho migajāla bhikkhu sadutiyavihārīti vuccatī’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, it was spoken concerning the Venerable Elder Migajāla. Venerable sir, the Venerable Elder Migajāla said this to the Blessed One: “Venerable sir, it is said, ‘one who dwells alone, one who dwells alone.’ To what extent, venerable sir, is one who dwells alone, and to what extent is one who dwells with a companion?” On that occasion, venerable sir, it was spoken by the Blessed One, beginning with the words: “Migajāla, there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, for one who delights in them, welcomes them, and remains holding to them, delight arises. When there is delight, there is passion. When there is passion, there is a fetter. A bhikkhu fettered by the fetter of delight, Migajāla, is called one who dwells with a companion.” Paṭhama chaphassāyatanasutta The First Sutta on the Six Sense Bases Pucchā – tattheva [Pg.79] navamaṃ saṃgītaṃ paṭhamachaphassāyatanasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: There, regarding the ninth recitation, the First Sutta on the Six Sense Bases, where, concerning whom, and how was it spoken by the Blessed One? Vissajjanā – rājagahe bhante sambahule bhikkhū ārabbha ‘‘yo hi koci vikkhave bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti, avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Rājagaha, venerable sir, concerning many bhikkhus, it was spoken by the Blessed One in this way, and so on: “Bhikkhus, any bhikkhu who does not understand as it actually is the origin, the disappearance, the gratification, the danger, and the escape in regard to the six sense bases—the holy life has not been lived by him; he is far from this Dhamma and Discipline.” Ahaṃ [Pg.80] hi bhante channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmi. “Indeed, venerable sir, I do not understand as it actually is the origin, the disappearance, the gratification, the danger, and the escape in regard to the six sense bases.” Cakkhuṃ [Pg.81] etaṃ mama, esohamasmi, eso me attāti samanupassasi. “‘This eye is mine, this I am, this is my self’—do you regard it thus?” No hetaṃ bhante. “Certainly not, venerable sir.” Ettha ca te bhikkhu cakkhu netaṃ mama, nesohamasmi, na meso attāti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati, esevanto dukkhassa. “And here, bhikkhu, when for you the eye is well seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self’—this is the end of suffering.” Gilānavagga The Chapter on the Ailing Paṭhama gilānasutta First Discourse on the Ailing Pucchā – gilānavagge [Pg.82] panāvuso paṭhamaṃ gilānasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Now, friend, regarding the first discourse on the ailing in the chapter on the ailing, where, concerning whom, about what matter, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante aññataraṃ navaṃ bhikkhuṃ gilānaṃ ābādhitaṃ dukkhitaṃ bāḷhagilānaṃ ārabbha bhāsitaṃ. Aññataro bhante bhikkhu gilāno ābādhiko dukkhito bāḷhagilāno bhagavantaṃ etadavoca ‘‘nakhvāhaṃ bhante sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’ti. Tasmiṃ bhante vatthusmiṃ taṃ bhikkhuṃ paṭipucchitvā tassa ca vacanaṃ sādhukāraṃ datvā ‘‘rāgavirāgattho hi bhikkhu mayā dhammo desito, taṃ kiṃ maññasi bhikkhu, cakkhu niccaṃ vā aniccaṃ vāti. Aniccaṃ bhante. Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti, dukkhaṃ bhante’’ti evamādinā bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, this was spoken concerning a certain newly ordained monk who was ailing, afflicted, suffering, and gravely ill. A certain monk, venerable sir, who was ailing, afflicted, suffering, and gravely ill, said this to the Blessed One: “Venerable sir, I do not understand the Dhamma taught by the Blessed One for the sake of purity of virtue.” Regarding this matter, venerable sir, having questioned that monk and having approved of his words, the Blessed One said: “The Dhamma has been taught by me, monk, for the purpose of dispassion. What do you think, monk, is the eye permanent or impermanent?” “Impermanent, venerable sir.” “And what is impermanent, is that suffering or happiness?” “Suffering, venerable sir.” Thus, and so on, it was spoken by the Blessed One. Na [Pg.84] me bhante khamanīyaṃ. “That is not acceptable to me, venerable sir.” Sādhu [Pg.85] kho tvaṃ bhikkhu rāgavirāgatthaṃ mayā dhammaṃ desitaṃ ājānāsi, “It is good, monk, that you understand the Dhamma taught by me for the sake of the fading away of passion.” Channavagga The Chapter on Channa Puṇṇasutta The Discourse to Puṇṇa Pucchā – channavagge [Pg.87] panāvuso pañcamaṃ saṃgītaṃ puṇṇasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: In the Chapter on Channa, friend, regarding the fifth discourse recited, the Puṇṇasutta, where, concerning whom, about what matter, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ puṇṇattheraṃ ārabbha bhāsitaṃ, āyasmā bhante puṇṇatthero bhagavantaṃ etadavoca ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. Tasmiṃ vatthusmiṃ ‘‘santi kho puṇṇa cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī, nandī samudayo dukkhasamudayo puṇṇāti vadāmī’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, this was spoken concerning the Venerable Puṇṇa the Elder. The Venerable Puṇṇa the Elder, venerable sir, said this to the Blessed One: “Venerable sir, may the Blessed One teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” Concerning this matter, the Blessed One said: “There are, Puṇṇa, forms cognizable by the eye that are desirable, agreeable, pleasing, amiable, connected with sensual desire, and exciting passion. If a bhikkhu delights in them, welcomes them, and remains attached to them, delight arises in him. With the arising of delight, there is the arising of suffering, Puṇṇa, I say.” Thus, and so on, venerable sir, it was spoken by the Blessed One. Pucchā – evañcāvuso [Pg.89] bhagavā āyasmato puṇṇattherassa saṃkhittena ovādaṃ datvā kathañca naṃ paṭipucchi, kathañca so bhagavato ārocesi, kathañcassāyasmato puṇṇattherassa abhisamparāyo ahosi. Question: And so, friend, when the Blessed One had given this concise instruction to the Venerable Puṇṇa the Elder, how did he then question him, how did he report to the Blessed One, and what was the final destiny of the Venerable Puṇṇa the Elder? Vissajjanā – evaṃ kho bhante bhagavā āyasmato puṇṇattherassa saṃkhittena ovādaṃ datvā ‘‘iminā tvaṃ puṇṇa mayā saṃkhittena ovādena ovadito katamasmiṃ janapade viharissasī’’ti taṃ āyasmantaṃ puṇṇattheraṃ paṭipucchi. So ca bhante āyasmā ‘‘atthi bhante sunāparanto nāma janapado, tatthāhaṃ viharissāmī’’ti evamādinā bhagavato ārocesi. So hi bhante āyasmā sunāparante janapade vasitvā teneva antaravassena tisso vijjā sacchākāsi. Teneva antaravassena parinibbāyi. Evaṃ kho bhante tassa āyasmato abhisamparāyo ahosi. Reply: Thus, venerable sir, the Blessed One, having given the brief instruction to the Venerable Puṇṇa the Elder, asked the venerable Puṇṇa the Elder, ‘Puṇṇa, having been instructed by me with this brief instruction, in which country will you dwell?’ And, venerable sir, that venerable one reported to the Blessed One in this way, and so on: ‘There is, venerable sir, a country called Sunāparanta; there I will dwell.’ Indeed, venerable sir, that venerable one, having lived in the Sunāparanta country, realized the three knowledges within that very rains-retreat. Within that same rains-retreat, he attained final Nibbāna. Thus, venerable sir, was the final destiny of that venerable one. Santi [Pg.92] kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti. “There are, indeed, disciples of the Blessed One who, being distressed, ashamed, and disgusted with the body and with life, seek for an assassin.” Sakkhissasi kho tvaṃ puṇṇa iminā damūpasamena samannāgato sunāparasantasmiṃ janapade vatthuṃ. “You will be able, Puṇṇa, endowed with this self-control and calm, to live in the Sunāparanta country.” Saḷavagga The Chapter on the Six Mālukyaputtasutta The Discourse to Mālukyaputta Pucchā – tenāvuso [Pg.93] bhagavatā…pe… sammāsambuddhena saḷavagge dutiyaṃ mālukyaputtasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, by that Blessed One… the Perfectly Self-Enlightened One, where was the second Mālukyaputta Sutta in the Chapter on the Six spoken, regarding whom, concerning what matter, and how? Vissajjanā – sāvatthiyaṃ [Pg.94] bhante āyasmantaṃ mālukyaputtattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante mālukyaputtatthero bhagavantaṃ etadavoca ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. Tasmiṃ vatthusmiṃ ‘‘ettha dāni mālukyaputta kiṃ dahare bhikkhū vakkhāmāti’’ādinā theraṃ apasādetvā ceva ussādetvā ca ‘‘taṃ kiṃ maññasi mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti, atthi te tattha chando vā rāgo vā evamādinā bhante bhagavatā bhāsitaṃ. Reply: At Sāvatthī, venerable sir, this was spoken concerning the Venerable Elder Mālukyaputta. Venerable sir, the Venerable Elder Mālukyaputta said this to the Blessed One: “Good, venerable sir, let the Blessed One teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” On that occasion, having both disparaged and roused the elder with the words, “Now then, Mālukyaputta, what shall we say to the young monks?” and so on, the Blessed One said: “What do you think, Mālukyaputta, as to those forms cognizable by the eye that are unseen, have never been seen before, that you do not see, and that it does not occur to you that you might see—is there any desire or lust for them in you?” and so on, venerable sir, thus was it spoken by the Blessed One. Pucchā – imasmiṃ [Pg.97] ca kho panāvuso bhagavatā ovāde saṃkhittena bhāsite so āyasmā mālukyaputtatthero bhagavantaṃ kiṃ avoca kathañcassa bhagavā anuññāsi. Kīdiso cassāyasmato mālukyaputtattherassa dhammābhisamayo ahosi. Question: And when this brief instruction was spoken by the Blessed One, friend, what did the Venerable Mālukyaputta the Elder say to the Blessed One, and how did the Blessed One give his approval? What kind of realization of the Dhamma did the Venerable Mālukyaputta the Elder achieve? Vissajjanā – imasmiṃ kho bhante ovāde bhagavatā saṃkhittena bhāsite āyasmā mālukyaputtatthero bhagavantaṃ etadavoca ‘‘imassa khvāhaṃ bhante bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Reply: Venerable sir, when this brief instruction was spoken by the Blessed One, the Venerable Mālukyaputta the Elder said this to the Blessed One: “Venerable sir, I understand the detailed meaning of this brief statement spoken by the Blessed One.” Rūpaṃ disvā muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. “Having seen a form, one is unmindful, focusing the mind on its pleasing aspects; with a passionate mind one experiences feeling, and remains clinging to it.” Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṃ ācinato dukkhaṃ, ārā nibbāna vuccati; “For him feelings grow, many arising from form; covetousness and vexation oppress his mind. Thus accumulating suffering, far from Nibbāna is he said to be.” Peyyāla Repetition Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. “He is not passionate towards phenomena, having known the Dhamma, mindful; with a dispassionate mind he experiences feeling, and does not remain clinging to it.” Yathāssa jānato dhammaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato; Evaṃ apacinato dukkhaṃ, santike nibbāna vuccatīti. “As he knows the Dhamma and experiences feeling, it diminishes, it does not increase; thus he fares mindfully. Thus, by diminishing suffering, Nibbāna is said to be near.” Imassa khvāhaṃ bhante bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmīti. Bhagavā ca bhante ‘‘sādhu sādhu mālukyaputta, sādhu kho tvaṃ mālukyaputta mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti sādhukāraṃ datvā– “Venerable sir, of this which was spoken in brief by the Blessed One, I understand the meaning in detail thus.” And the Blessed One, venerable sir, having given his approval, said, “Good, good, Mālukyaputta! It is good that you, Mālukyaputta, understand in detail the meaning of what was spoken in brief by me.” ‘‘Rūpaṃ disvā sati muṭṭho, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhatī’’ti– “Having seen a form, mindfulness is lost; attending to the pleasing sign, with a mind ensnared by lust one experiences, and dwells clinging to it.” Ādinā And so on. Therassa vacanaṃ samanuññāsi. So ca bhante āyasmā mālukyaputtatthero eko vūpakaṭṭho appamatto ātāpī pahitatto [Pg.98] viharanto nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi, ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataroca panāyasmā mālukyaputto arahataṃ ahosi. Evaṃ kho bhante tassa āyasmato abhisamparāyo ahosi. The Blessed One approved of the elder's words. And indeed, venerable sir, that venerable elder Mālukyaputta, dwelling alone, secluded, diligent, ardent, and resolute, before long realized for himself with direct knowledge, in this very life, the unsurpassed culmination of the holy life, for which clansmen rightly go forth from home into homelessness, and having attained it, he dwelt therein, realizing: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more of this state of being.” And the venerable Mālukyaputta became one of the arahants. Thus, venerable sir, was the final attainment of that venerable one. Rūpaṃ [Pg.100] disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. Having seen a form, mindfulness is lost; attending to the pleasing sign, with a mind ensnared by lust one experiences, and dwells clinging to it. Pamādavihārīsutta The Discourse on Dwelling in Heedlessness Pucchā – tattheva [Pg.101] āvuso catutthaṃ pamādavihārīsuttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ. Question – Friend, where and concerning whom was the fourth discourse on ‘Dwelling in Heedlessness’ spoken by the Blessed One there? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘pamādavihāriñca vo bhikkhave desessāmi appamādavihāriñca, taṃ suṇātha. Kathañca bhikkhave pamādavihārī hoti. Cakkhundriyaṃ asaṃvutassa bhikkhave viharato cittaṃ byāsiñcati cakkhuviññeyyesu rūpesu, tassa byāsittacittassa pāmojjaṃ na hoti, pāmojje asati pīti na hoti, pītiyā passaddhi na hoti, passaddhiyā asati dukkhaṃ hoti, dukkhino cittaṃ na samādhiyati, asamāhi te citte dhammā na pātubhavanti, dhammānaṃ apātubhāvā pamādavihārītveva saṅkhaṃ gacchatī’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply – At Sāvatthi, venerable sir, concerning several monks, the Blessed One said: ‘I will teach you, monks, about one who dwells in heedlessness and one who dwells in heedfulness. Listen to that. And how, monks, does one dwell in heedlessness? When one lives with the eye faculty unrestrained, monks, the mind is sullied by forms cognizable by the eye. For one whose mind is sullied, there is no gladness. Without gladness, there is no rapture. Without rapture, there is no tranquility. Without tranquility, there is suffering. For one who suffers, the mind does not become concentrated. When the mind is not concentrated, phenomena do not become manifest. When phenomena are not manifest, one is reckoned as dwelling in heedlessness.’ Thus, beginning in this way, venerable sir, was it spoken by the Blessed One. Lokakāmaguṇavagga The Chapter on the Strands of Worldly Sensual Pleasure Rāhulovādasutta The Discourse of Advice to Rāhula Pucchā – lokakāmaguṇavagge [Pg.104] āvuso aṭṭhamaṃ rāhulovādasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question – Friend, in the Chapter on the Strands of Worldly Sensual Pleasure, concerning the eighth Discourse of Advice to Rāhula, where, about whom, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃyeva bhante āyasmantaṃ rāhulaṃ ārabbha ‘‘taṃ kiṃ maññasi rāhula, cakkhu niccaṃ vā aniccaṃ vāti. Aniccaṃ bhante. Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃvāti. Dukkhaṃ bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, esohamasmi, eso me attā’ti. No hetaṃ bhante’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply – At Sāvatthī itself, venerable sir, concerning the Venerable Rāhula, the Blessed One spoke: “What do you think, Rāhula, is the eye permanent or impermanent?” “Impermanent, venerable sir.” “And what is impermanent, is that suffering or happiness?” “Suffering, venerable sir.” “And what is impermanent, suffering, and subject to change, is it fitting to regard it thus: ‘This is mine, this I am, this is my self’?” “No, indeed, venerable sir.” Thus, beginning in this way, venerable sir, the Blessed One spoke. Yaṃnūnāhaṃ [Pg.105] rāhulaṃ uttariṃ āsavānaṃ khaye vineyyaṃ. What if I were to train Rāhula further in the destruction of the taints? Gaṇhāhi rāhula nisīdanaṃ. Take a sitting mat, Rāhula. Gahapativagga The Chapter on Householders Bhāradvājasutta The Discourse to Bhāradvāja Pucchā – gahapativagge [Pg.107] āvuso porāṇakehi dhammasaṃgāhakamahātherehi catutthaṃ saṃgītaṃ bhāradvājasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question – Friend, in the Householder Chapter, where, concerning whom, on what occasion, by whom, and how was the fourth Bhāradvāja Sutta, recited by the ancient great elders who compiled the Dhamma, spoken? Vissajjanā – kosambiyaṃ bhante rājānaṃ udenaṃ ārabbha āyasmatā piṇḍolabhāradvājattherena bhāsitaṃ. Rājā bhante udeno āyasmantaṃ piṇḍolabhāradvājaṃ etadavoca ‘‘ko nu kho bho bhāradvāja hetu ko paccayo, yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti. Tasmiṃ vatthusmiṃ ‘‘vuttaṃ kho Reply – In Kosambi, venerable sir, concerning King Udena, it was spoken by the Venerable Elder Piṇḍola Bhāradvāja. King Udena, venerable sir, said this to the Venerable Piṇḍola Bhāradvāja: “What, Master Bhāradvāja, is the cause, what is the reason, why these young monks, very young, with black hair, endowed with the blessing of youth, in the prime of life, not having yet indulged in sensual pleasures, live the holy life perfectly pure and complete for as long as they live, and make it last for a long time?” On this matter, it was said: Etaṃ [Pg.108] mahārāja tena bhagavatā jānatā passatā arahatā sammāsambuddhena etha tumhe bhikkhave mātumattīsu mātucittaṃ upaṭṭhapetha. Bhaganimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā’’ti evamādinā bhante āyasmatā piṇḍola bhāradvājattherena bhāsitaṃ. “O great king, this was spoken by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Enlightened One: ‘Come, monks, toward those of a mother’s age, establish a mother’s mind. Toward those of a sister’s age, establish a sister’s mind. Toward those of a daughter’s age, establish a daughter’s mind.’ Thus, beginning in this way, venerable sir, was it spoken by the venerable elder Piṇḍola Bhāradvāja. Verahaccānisutta The Discourse concerning Verahaccāni Pucchā – tattheva [Pg.112] āvuso porāṇakehi dhammasaṃgāhakamahātherehi dasamaṃ saṃgītaṃ verahaccānisuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question – Friend, concerning the Verahaccāni Sutta, the tenth discourse recited there by the ancient great elders who compiled the Dhamma: where was it spoken, concerning whom, about what subject, by whom, and how? Vissajjanā – kāmaṇḍāyaṃ bhante verahaccānigottaṃ brāhmaṇiṃ ārabbha āyasmatā udāyittherena bhāsitaṃ. Verahaccānīgottā bhante brāhmaṇī āyasmantaṃ udāyittheraṃ etadavoca ‘‘kismiṃ nu kho bhante sati arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ na paññapentī’’ti. Tasmiṃ vatthusmiṃ ‘‘cakkhusmiṃ kho bhagini sati [Pg.113] arahanto sukhadukkhaṃ paññapenti, cakkhusmiṃ asati arahanto sukhadukkhaṃ na paññapentī’’ti evamādinā bhante āyasmatā udāyittherena bhāsitaṃ. Reply – In Kāmaṇḍa, venerable sir, it was spoken by the Venerable Elder Udāyī concerning the brahmin woman of the Verahaccāni clan. Venerable sir, the brahmin woman of the Verahaccāni clan said this to the Venerable Elder Udāyī: “Venerable sir, when what exists do the Arahants designate pleasure and pain? When what does not exist do the Arahants not designate pleasure and pain?” On that matter: “Sister, when the eye exists, the Arahants designate pleasure and pain. When the eye does not exist, the Arahants do not designate pleasure and pain.” Thus, beginning in this way, venerable sir, was it spoken by the Venerable Elder Udāyī. Devadahavagga The Devadaha Chapter Khaṇasutta The Discourse on the Opportunity Pucchā – devadahavagge [Pg.115] āvuso khaṇasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question – Friend, concerning the Khaṇasutta in the Devadaha Chapter: where, concerning whom, and how was it spoken by the Blessed One? Vissajjanā – sakkesu bhante devadahe nāma sakyānaṃ nigame sambahule bhikkhū ārabbha ‘‘lābhā vo bhikkhave, suladdhaṃ vo bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāyā’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply – Venerable sir, among the Sakyans, in the Sakyan town named Devadaha, concerning numerous bhikkhus, the Blessed One spoke: “It is a gain for you, bhikkhus! It is well-gained by you, bhikkhus! The opportunity has been obtained for living the holy life.” Thus, beginning in this way, venerable sir, was it spoken by the Blessed One. Samuddavagga The Ocean Chapter Bāḷisikopamasutta The Discourse with the Simile of the Fisherman Pucchā – samuddavagge [Pg.117] panāvuso tatiyaṃ bāḷisikopamasuttaṃ bhagavatā kattha kaṃ ārabbha bhāsitaṃ. Question – And friend, concerning the third Discourse with the Simile of the Fisherman in the Ocean Chapter: where and concerning whom was it spoken by the Blessed One? Vissajjanā – rājagahe [Pg.118] bhante jīvakambavane sambahule bhikkhū ārabbha ‘‘seyyathāpi bhikkhave bāḷisiko āmisagatabaḷisaṃ gambhīre udakarahade pakkhipeyyā’’ti evamādinā bhagavatā bhāsitaṃ. Reply – At Rājagaha, venerable sir, in Jīvaka’s Mango Grove, concerning numerous bhikkhus, the Blessed One spoke: “Bhikkhus, just as a fisherman might cast a baited hook into a deep pool of water…” Thus, beginning in this way, was it spoken by the Blessed One. Ādittapariyāyasutta The Fire Discourse Pucchā – saḷāyatanavaggasaṃyutte [Pg.120] samuddavagge panāvuso porāṇakehi dhammasaṃgāhakamahātherehi saṃgītaṃ aṭṭhamaṃ ādittapariyāyasuttaṃ bhagavatā kaṃ ārabbha kathañca bhāsitaṃ. Question – Friend, concerning the eighth Ādittapariyāya Sutta, which was recited by the ancient great elders who compiled the Dhamma, in the Saḷāyatanavagga Saṃyutta, in the Ocean Chapter: concerning whom and how was it spoken by the Blessed One? Vissajjanā – sambahule bhante bhikkhū ārabbha ‘‘ādittapariyāyaṃ vo bhikkhave dhammapariyāyaṃ desessāmi, taṃ suṇātha. Katamo ca bhikkhave ādittapariyāyo dhammapariyāyo. Varaṃ bhikkhave tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, natveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho’’tiādinā bhagavatā bhāsitaṃ. Reply – Venerable sir, concerning numerous bhikkhus, the Blessed One spoke thus: “Bhikkhus, I shall teach you the Dhamma exposition on the theme of burning. Listen to it. And what, bhikkhus, is the Dhamma exposition on the theme of burning? Bhikkhus, it would be better for the eye faculty to be seared by a red-hot iron pin, burning, blazing, and glowing, than to grasp at the signs and details in forms cognizable by the eye.” Āsīvisavagga The Chapter on Venomous Snakes Paṭhamadārukkhandhopamasutta The First Discourse on the Simile of the Log Pucchā – āsīvisavagge [Pg.126] āvuso porāṇakehi dhammasaṃgāhakamahātherehi catutthaṃ saṃgītaṃ paṭhamadārukkhandhopamasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question – Friend, concerning the First Discourse on the Simile of the Log, the fourth discourse recited by the ancient great elders who compiled the Dhamma, in the Chapter on Venomous Snakes: where, concerning whom, and how was it spoken by the Blessed One? Vissajjanā – kosambiyaṃ bhante gaṅgāya nadiyā tīre sambahule bhikkhū ārabbha ‘‘passatha no tumhe bhikkhave amhaṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’nti evamādinā bhagavatā bhāsitā. Reply – Venerable sir, at Kosambī, on the bank of the River Gaṅgā, concerning numerous bhikkhus, the Blessed One spoke thus: “Bhikkhus, do you see this great log being carried along by the current of the River Gaṅgā?” Upacāravacanaṃ Metaphorical Language Pucchā – kathañcāvuso [Pg.129] tattha bhagavatā orimatīrādīnaṃ upacāravacanānaṃ attho vitthārena vibhajitvā pakāsito. Question – And how, friend, was the meaning of metaphorical terms such as “the near shore” explained in detail and elucidated by the Blessed One there? Vissajjanā – orimaṃ tīranti kho bhikkhu channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Pārimaṃ tīranti kho bhikkhu channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Majjhe saṃsīdoti kho bhikkhu nandirāgassetaṃ adhivacanaṃ. Thale ussādoti kho bhikkhu asmimānassetaṃ adhivacananti evamādinā bhante bhagavatā tattha orimatīrādīnaṃ upacāravacanānaṃ attho vitthārena vibhajitvā pakāsito. Reply – “The near shore,” bhikkhu, is a designation for the six internal sense bases. “The far shore,” bhikkhu, is a designation for the six external sense bases. “Sinking in the middle,” bhikkhu, is a designation for delight and lust. “Stranded on high ground,” bhikkhu, is a designation for the conceit “I am.” Thus, venerable sir, the meaning of metaphorical terms such as “the near shore” was explained in detail and elucidated by the Blessed One. Pucchā – imasmiṃ [Pg.131] kho pana āvuso sutte bhagavatā bhāsite visesato kassa kīdiso attho kathañca paṭiladdho. Question – But friend, in this discourse spoken by the Blessed One, by whom was a special meaning attained, what kind of meaning was it, and how was it attained? Vissajjanā – imasmiṃ bhante sutte bhagavatā bhāsite visesato nandassa gopālakassa pabbajjā ca upasampadā ca yāva arahattāca visesato attho adhigato. Reply – Venerable sir, in this discourse spoken by the Blessed One, a special meaning was attained, specifically regarding Nanda the cowherd’s going forth, full ordination, and attainment of arahantship. Labheyyāhaṃ [Pg.132] bhante bhagavato santike pabbajjaṃ, labheyyaṃ upasampadaṃ. “Venerable sir, may I receive the going forth in the presence of the Blessed One; may I receive the full ordination.” Tena hi tvaṃ nanda sāmikānaṃ gāvo niyyātehi. “Then, Nanda, return the cows to their owners.” Gamissanti [Pg.133] bhante gāvo vacchagiddhiniyo. “Venerable sir, the cows will go on their own, longing for their calves.” Kiṃsukopamasutta The Discourse on the Simile of the Kiṃsuka Tree Pucchā – tattheva [Pg.134] āvuso porāṇakehi dhammasaṃgāhakamahātherehi aṭṭhamaṃ saṃgītaṃ kiṃsukopamasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, concerning the Discourse on the Simile of the Kiṃsuka Tree, the eighth discourse recited there by the ancient great elders who compiled the Dhamma: where, concerning whom, on what ground, and how was it spoken by the Blessed One? Vissajjanā – sakkesu bhante kapilavatthusmiṃ nigrodhārāme aññataraṃ kārakaṃ bhikkhuṃ ārabbha bhāsitaṃ. Aññataro bhante kārako bhikkhu cattāro khāṇāsave bhikkhū ñāṇadassanavisuddhaṃ pucchitvā asantuṭṭho tesaṃ bhikkhūnaṃ pañhāveyyākaraṇena yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ etadavoca ‘‘kittāvatā nu kho bhante bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti. Tasmiṃ vatthusmiṃ ‘‘seyyathāpi bhikkhu purisassa kiṃsuko adiṭṭhapubbo assa, so yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyyā’’ti evamādinā bhante bhagavatā bhāsitaṃ. Reply – Venerable sir, among the Sakyans, in the Nigrodha Park at Kapilavatthu, it was spoken concerning a certain monk. Venerable sir, a certain monk, dissatisfied with the answers given by four monks who were free from the taints, having asked about the purity of knowledge and vision, approached the Blessed One. Having approached, he said to the Blessed One, ‘To what extent, venerable sir, is a monk’s vision completely purified?’ On that ground, the Blessed One spoke thus: ‘Suppose, bhikkhu, there was a man who had never seen a kiṃsuka tree. He would approach another man who had seen a kiṃsuka tree…’ Chappāṇakopamasutta The Discourse on the Simile of the Six Creatures Pucchā – tattheva [Pg.140] āvuso porāṇakehi dhammasaṃgāhakamahātherehi dasamaṃ saṃgītaṃ chappāṇakopamasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question – Friend, concerning the Discourse on the Simile of the Six Creatures, the tenth discourse recited there by the ancient great elders who compiled the Dhamma: where, concerning whom, and how was it spoken by the Blessed One? Vissajjanā – sakkesuyeva bhante sambahule bhikkhū ārabbha ‘‘seyyathāpi, bhikkhave puriso arugatto pakkagatto saravanaṃ paviseyyā’ti evamādinā bhagavatā bhāsitaṃ. Reply – Venerable sir, among the Sakyans, concerning numerous bhikkhus, the Blessed One spoke thus: 'Bhikkhus, suppose a man with ulcerated limbs, with running sores, were to enter a thicket of reeds.' Pucchā – kathañcāvuso [Pg.141] tattha bhagavatā asaṃvaro vitthārena vibhajitvā desito. Question – Friend, how was the lack of restraint analyzed and explained in detail by the Blessed One there? Vissajjanā – kathañca bhikkhave asaṃvaro hoti, idha bhikkhave bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhantīti evamādinā bhante bhagavatā tattha asaṃvaro vitthārena vibhajitvā desito. Reply – And how, bhikkhus, is there lack of restraint? Here, bhikkhus, having seen a form with the eye, a bhikkhu is intent on a pleasing form and repelled by a displeasing form. He dwells with mindfulness of the body unestablished and with a limited mind. He does not understand as it really is the liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. Thus, venerable sir, the lack of restraint was analyzed and explained in detail by the Blessed One there. Pucchā – kathañcāvuso [Pg.143] tattha bhagavatā saṃvaro vibhajitvā vitthārena desito. Question – Friend, how was restraint analyzed and explained in detail by the Blessed One there? Vissajjanā – kathañca bhikkhave saṃvaro hoti, idha bhikkhave bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjatīti, evamādinā [Pg.144] bhante bhagavatā tattha saṃvaro vibhajitvā vitthārena desito. Reply – And how, bhikkhus, is there restraint? Here, bhikkhus, having seen a form with the eye, a bhikkhu is not intent on a pleasing form and not repelled by a displeasing form. Thus, venerable sir, restraint was analyzed and explained in detail by the Blessed One there. Vedanāsaṃyutta The Connected Discourses on Feeling Daṭṭhabbasutta The Discourse on What Should Be Seen Pucchā – tenāvuso [Pg.147] bhagavatā…pe… sammāsambuddhena vedanāsaṃyutte pañcamaṃ daṭṭhabbasuttaṃ kattha kaṃ ārabbha kathañca bhāsitaṃ. Question – Friend, where, concerning whom, and how was the Discourse on What Should Be Seen, the fifth discourse in the Connected Discourses on Feeling, spoken by that Blessed One… the Perfectly Enlightened One? Vissajjanā – sakkesu bhante kapilavatthusmiṃ nigrodhārāme sambahule bhikkhū ārabbha ‘‘tisso imā bhikkhave vedanā. Katamā tisso, sukhā vedanā dukkhāvedanā adukkhamasukhā vedanā. Sukhā bhikkhave vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā’’ti evamādinā bhagavatā bhāsitaṃ. Reply – Venerable sir, among the Sakyans, in the Nigrodha Park at Kapilavatthu, concerning numerous bhikkhus, the Blessed One spoke thus: 'Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Bhikkhus, pleasant feeling should be seen as suffering, painful feeling should be seen as a dart, and neither-painful-nor-pleasant feeling should be seen as impermanent.' Sukhā [Pg.148] bhikkhave vedanā dukkhato daṭṭhabbā. Bhikkhus, pleasant feeling should be seen as suffering. Yo sukhaṃ dukkhato addasa, dukkhamaddakkhi sallato; Adukkhamasukhaṃ santaṃ, addakkhinaṃ aniccato. He who has seen pleasure as suffering, and suffering as a dart; and has seen the peaceful, neither-painful-nor-pleasant feeling as impermanent. Sa ve sammaddaso bhikkhu, parijānāti vedanā; So vedanā pariññāya, diṭṭhe dhamme anāsavo; Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū. Indeed, that monk of right view fully understands feelings. Having fully understood feelings, he is taintless in this very life. At the breaking up of the body, established in the Dhamma, the attainer of final knowledge does not enter into reckoning. Sallasutta The Discourse on the Dart Pucchā – tattheva [Pg.149] āvuso chaṭṭhaṃ sallasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, right there, where, concerning whom, and how was the Sallasutta, the sixth discourse, spoken by the Blessed One? Vissajjanā – sakkesu bhante kapilavatthusmiṃ nigrodhārāme sambahule bhikkhū ārabbha ‘‘assutavā bhikkhave puthujjano sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Sutavā bhikkhave ariyasāvako sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Tatra bhikkhave ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ sutavato ariyabhāvakassa assutavatā puthujjanenā’’ti evamādinā bhagavatā bhāsitaṃ. Response: Venerable sir, among the Sakyans in Kapilavatthu, at the Nigrodha Park, concerning many monks, the Blessed One spoke thus: 'Monks, an uninstructed worldling experiences pleasant feeling, experiences painful feeling, and experiences neither-painful-nor-pleasant feeling. A well-instructed noble disciple, monks, also experiences pleasant feeling, experiences painful feeling, and experiences neither-painful-nor-pleasant feeling. In that case, monks, what is the distinction, what is the disparity, what is the difference between the well-instructed noble disciple and the uninstructed worldling?' Jambukhādakasaṃyutta The Connected Discourses with Jambukhādaka Nibbānapañhāsutta The Discourse on the Question about Nibbāna Pucchā – jambukhādakasaṃyutte [Pg.154] āvuso paṭhamaṃ nibbānapañhāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses with Jambukhādaka, where, concerning whom, on what occasion, by whom, and how was the first discourse, the Discourse on the Question about Nibbāna, spoken? Vissajjanā – magadhesu bhante nālakagāmake jambukhādakaṃ paribbājakaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Jambukhādako bhante paribbājako āyasmantaṃ sāriputtaṃ etadavoca ‘‘nibbānaṃ nibbānanti āvuso sāriputta vuccati, katamaṃ nukho āvuso nibbāna’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘yo [Pg.155] kho āvuso rāgakkhayo dosakkhayo mohakkhayo, idaṃ vuccati nibbāna’’nti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Response: Venerable sir, in Magadha, in the village of Nālaka, concerning the wanderer Jambukhādaka, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma. Venerable sir, the wanderer Jambukhādaka said this to the Venerable Sāriputta: '“Nibbāna, Nibbāna,” it is said, friend Sāriputta. What, friend, is Nibbāna?' On that occasion, venerable sir, the Venerable Elder Sāriputta, the General of the Dhamma, spoke thus: 'Friend, the destruction of lust, the destruction of hatred, the destruction of delusion—this is called Nibbāna.' Dhammavādīpañhāsutta The Discourse on the Question about a Speaker of the Dhamma Pucchā – tattheva [Pg.157] āvuso porāṇakehi dhammasaṃgāhakamahātherehi tatiyaṃ saṃgītaṃ dhammavādīpañhāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Friend, right there, where, concerning whom, on what occasion, by whom, and how was the Discourse on the Question about a Speaker of the Dhamma, the third discourse recited by the ancient great elders, the compilers of the Dhamma, spoken? Vissajjanā – magadhesuyeva bhante nālakagāme jambukhādakaṃ paribbājakaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Jambukhādako bhante paribbājako āyasmantaṃ sāriputtaṃ etadavoca ‘‘ke nu kho āvuso sāriputta loke dhammavādino, ke loke suppaṭipannā, ke loke sugatā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘ye kho āvuso rāgappahānāya dhammaṃ desenti, dosappahānāya dhammaṃ desenti, mohappahānāya dhammaṃ desenti. Te loke dhammavādino’’ti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Response: Venerable sir, right in Magadha, in the village of Nālaka, concerning the wanderer Jambukhādaka, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma. Venerable sir, the wanderer Jambukhādaka said this to the Venerable Sāriputta: 'Who, friend Sāriputta, are the speakers of Dhamma in the world? Who in the world are practicing the good way? Who in the world are the well-farers?' On that occasion, venerable sir, the Venerable Elder Sāriputta, the General of the Dhamma, spoke thus: 'Those, friend, who teach the Dhamma for the abandoning of lust, who teach the Dhamma for the abandoning of hatred, who teach the Dhamma for the abandoning of delusion: they are the speakers of Dhamma in the world.' Ke [Pg.158] loke suppaṭipannā. Who in the world are practicing the good way? Ke loke sugatā. Who in the world are the well-farers? Dukkarapañhāsutta The Discourse on the Difficult Question Pucchā – tattheva [Pg.161] porāṇakehi dhammasaṃgāhaka mahātherehi pariyosānasuttabhāvena saṃgītaṃ dukkarapañhāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Right there, where, concerning whom, on what occasion, by whom, and how was the Discourse on the Difficult Question spoken, which was recited by the ancient great elders, the compilers of the Dhamma, as the concluding discourse? Vissajjanā – magadhesuyeva nālakagāme jambukhādakaṃ paribbājakaṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Jambukhādako bhante paribbājako āyasmantaṃ sāriputtaṃ etadavoca ‘‘kiṃ nu kho āvuso sāriputta imasmiṃ dhammavinaye dukkara’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘pabbajjā kho āvuso imasmiṃ dhammavinaye dukkarā’’ti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Response: Right there in Magadha, in the village of Nālaka, concerning the wanderer Jambukhādaka, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma. Venerable sir, the wanderer Jambukhādaka said this to the Venerable Sāriputta: 'What, friend Sāriputta, is difficult to do in this Dhamma and Discipline?' On that occasion, venerable sir, the Venerable Elder Sāriputta, the General of the Dhamma, spoke thus: 'Friend, the going forth is difficult to do in this Dhamma and Discipline.' Moggallānasaṃyutta The Connected Discourses with Moggallāna Sakkasutta The Discourse with Sakka Pucchā – moggallānasaṃyutte [Pg.163] āvuso dasamaṃ saṃgītaṃ sakkasuttaṃ kattha kaṃ ārabbha kena kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses with Moggallāna, where, concerning whom, by whom, and how was the Discourse with Sakka, the tenth recited discourse, spoken? Vissajjanā – devesu bhante tāvatiṃsesu sakkaṃ devānamindaṃ ārabbha ‘‘sādhu kho devānaminda buddhasaraṇagamanaṃ hoti, buddhasaraṇagamanahetu kho devānaminda [Pg.164] evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti evamādinā bhante āyasmatā mahāmoggallānattherena bhāsitaṃ. Response: Venerable sir, among the Tāvatiṃsa devas, concerning Sakka, lord of the devas, it was spoken by the Venerable Elder Mahāmoggallāna thus: 'It is good, lord of the devas, to go for refuge to the Buddha. For the reason of going for refuge to the Buddha, lord of the devas, some beings here, at the breaking up of the body, after death, are reborn in a good destination, a heavenly world.' Cittasaṃyutta The Connected Discourses with Citta Nigaṇṭhanāṭaputtasutta The Discourse with Nigaṇṭha Nāṭaputta Pucchā – cittasaṃyutte [Pg.168] āvuso porāṇakehi dhammasaṃgāhakamahātherehi aṭṭhamaṃ saṃgītaṃ nigaṇṭhanāṭaputtasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses with Citta, where, concerning whom, on what occasion, by whom, and how was the Discourse with Nigaṇṭha Nāṭaputta, the eighth recited discourse, spoken by the ancient great elders, the compilers of the Dhamma? Vissajjanā – macchikāsaṇḍe bhante nigaṇṭhaṃ nāṭaputtaṃ ārabbha cittena gahapatinā bhāsitaṃ. Nigaṇṭho bhante nāṭaputto cittaṃ gahapatiṃ etadavoca ‘‘saddahasi tvaṃ gahapati samaṇassa gotamassa atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘na khvāhaṃ ettha bhante bhagavato saddhāya gacchāmi, atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti evamādinā cittena gahapatinā bhāsitaṃ. Response: Venerable sir, at Macchikāsaṇḍa, concerning Nigaṇṭha Nāṭaputta, it was spoken by the householder Citta. Venerable sir, Nigaṇṭha Nāṭaputta said this to the householder Citta: 'Householder, do you believe that for the ascetic Gotama there is a concentration without applied thought and without sustained thought, that there is a cessation of applied and sustained thought?' On that occasion, venerable sir, the householder Citta spoke thus: 'Venerable sir, in this matter I do not proceed by faith in the Blessed One that there is a concentration without applied thought and without sustained thought, and that there is a cessation of applied and sustained thought.' Idaṃ [Pg.169] bhavanto passantu. Venerable sirs, see this. Yāva ujuko cāyaṃ citto gahapati. Indeed, how upright is this householder Citta! ‘‘Ahaṃ [Pg.170] kho bhante yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi’’ – ‘Venerable sir, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which has applied and sustained thought, with rapture and pleasure born of seclusion.’ Idaṃ [Pg.171] bhavanto passantu. Venerable sirs, see this. Acelakassapasutta The Discourse with the Naked Ascetic Kassapa Pucchā – tattheva [Pg.172] āvuso porāṇakehi dhammasaṃgāhakamahātherehi navamaṃ saṃgītaṃ acelakassapasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question – Venerable sirs, where, concerning whom, on what occasion, by whom, and in what manner was the ninth discourse, the Acelakassapa Sutta, spoken there, which was compiled by the great elder Dhamma-compilers of old? Vissajjanā – tattheva bhante macchikāsaṇḍe acelaṃ kassapaṃ ārabbha cittena gahapatinā bhāsitaṃ. Acelo bhante kassapo cittaṃ gahapatiṃ etadavoca ‘‘imehi pana te gahapati tiṃsamattehi vassehi atthi koci uttarimanussadhammo alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘gihinopi siyā bhante ahañhi bhante yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmī’’ti evamādinā cittena gahapatinā bhāsitaṃ. Answer – Venerable sir, it was spoken there in Macchikāsaṇḍa, concerning the naked ascetic Kassapa, by the householder Citta. The naked ascetic Kassapa said to the householder Citta: "Householder, in these thirty years of yours, have you attained any superhuman quality, any distinction in knowledge and vision worthy of the noble ones, any comfortable abiding?" On that occasion, venerable sir, the householder Citta replied: "Venerable sir, even for a householder, it might be. For, venerable sir, whenever I want, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, with rapture and pleasure." Thus and so on it was spoken by the householder Citta. Gāmaṇisaṃyutta The Saṃyutta on Village Headmen Caṇḍasutta The Discourse with Caṇḍa Pucchā – tenāvuso [Pg.175] bhagavatā…pe… sammāsambuddhena gāmaṇisaṃyutte paṭhamaṃ caṇḍasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Venerable sirs, where, concerning whom, on what occasion, and in what manner was the first discourse in the Saṃyutta on Village Headmen, the Discourse with Caṇḍa, spoken by that Blessed One... the Perfectly Self-Enlightened One? Vissajjanā – sāvatthiyaṃ [Pg.176] bhante caṇḍaṃ gāmaṇiṃ ārabbha bhāsitaṃ. Caṇḍo bhante gāmaṇi bhagavantaṃ etadavoca ‘‘ko nu kho bhante hetu ko paccayo, yena midhekacco caṇḍo caṇḍotveva saṅkhaṃ gacchati. Ko pana bhante hetu ko paccayo, yena midhekacco sorato soratotveva saṅkhaṃ gacchatī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘idha gāmaṇi ekaccassa rāgo appahīno hoti, rāgassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti, so caṇḍotveva saṅkhaṃ gacchatī’’ti evamādinā bhagavatā bhāsitaṃ. Answer – Venerable sir, it was spoken in Sāvatthī concerning the village headman Caṇḍa. The village headman Caṇḍa said to the Blessed One: "Venerable sir, what is the cause, what is the reason, why some person here goes by the designation 'violent'? And what is the cause, what is the reason, why some person here goes by the designation 'gentle'?" On that occasion, venerable sir, the Blessed One said: "Here, village headman, for a certain person lust is unabandoned. Because their lust is unabandoned, others anger them. Being angered by others, they display anger. Thus, they go by the designation 'violent.'" Thus and so on it was spoken by the Blessed One. Khettūpamasutta The Discourse with the Simile of the Field Pucchā – tattheva [Pg.178] āvuso porāṇakehi dhammasaṃgāhakamahātherehi sattamaṃ saṃgītaṃ khettūpamasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Venerable sirs, where, concerning whom, on what occasion, and in what manner was the seventh discourse, the Discourse with the Simile of the Field, spoken there, which was compiled by the great elder Dhamma-compilers of old? Vissajjanā – nāḷandāyaṃ bhante pāvārikambavane asibandhakaputtaṃ gāmaṇiṃ ārabbha bhāsitaṃ. Asibandhakaputto bhante gāmaṇi bhagavantaṃ etadavoca ‘‘nanu bhante bhagavā sabbapāṇabhūtahitānukampī viharatīti. Evaṃ gāmaṇi tathāgato sabbapāṇabhūtahitānukampī viharatīti. Atha kiñcarahi bhante bhagavā ekaccānaṃ sakkaccaṃ dhammaṃ deseti, ekaccānaṃ no tathā [Pg.179] sakkaccaṃ dhammaṃ desetī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘tena hi gāmaṇi taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsī’’ti evamādinā bhagavatā bhāsitaṃ. Answer – At Nāḷandā, venerable sir, in Pāvārika’s mango grove, this was spoken concerning the village headman Asibandhakaputta. The village headman Asibandhakaputta said to the Blessed One: "Venerable sir, does not the Blessed One dwell compassionate, seeking the welfare of all living beings?" "Yes, village headman, the Tathāgata dwells compassionate, seeking the welfare of all living beings." "But then, venerable sir, why does the Blessed One teach the Dhamma earnestly to some, but not so earnestly to others?" On that occasion, venerable sir, the Blessed One spoke thus: "Well then, village headman, I will question you about that very thing. Answer as you think fit." Saṅkhadhamasutta The Discourse on the Conch Blower Pucchā – tattheva [Pg.183] āvuso porāṇakehi dhammasaṃgāhaka mahātherehi aṭṭhamaṃ saṃgītaṃ saṅkhadhamasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Venerable sirs, where, concerning whom, on what occasion, and in what manner was the eighth discourse, the Discourse on the Conch Blower, spoken by the Blessed One, which was compiled there by the great elder Dhamma-compilers of old? Vissajjanā – nāḷandāyaṃyeva bhante pāvārikambavane asibandhakaputtaṃ gāmaṇiṃ nigaṇṭhasāvakaṃ ārabbha bhāsitaṃ. Bhagavā bhante asibandhakaputtaṃ gāmaṇiṃ nigaṇṭhasāvakaṃ etadavoca ‘‘kathaṃ nu kho gāmaṇi nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī’’ti. Evaṃ kho bhante nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ deseti ‘‘yo koci pāṇaṃ atipāteti, sabbo so āpāyiko nerayiko. (Peyyāla) yaṃbahulaṃ yaṃbahulaṃ viharati, tena tena nīyatī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘yaṃbahulaṃ yaṃbahulañca gāmaṇi viharati, tena tena nīyati, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacana’’nti evaṃ kho bhagavatā saṃkhittena bhāsitaṃ. Answer – At Nāḷandā itself, venerable sir, in Pāvārika’s mango grove, it was spoken concerning the village headman Asibandhakaputta, a disciple of the Nigaṇṭhas. The Blessed One said to the village headman Asibandhakaputta, a disciple of the Nigaṇṭhas: “How, village headman, does Nigaṇṭha Nāṭaputta teach the Dhamma to his disciples?” “Thus, venerable sir, Nigaṇṭha Nāṭaputta teaches the Dhamma to his disciples: ‘Whoever kills a living being is wholly bound for the lower realms, bound for hell. (Repetition) Whatever one habitually dwells with, by that one is led.’” On that occasion, venerable sir, the Blessed One spoke briefly: “Village headman, if one is led by whatever one habitually dwells with, this being so, then according to the statement of Nigaṇṭha Nāṭaputta, no one will be bound for the lower realms, bound for hell.” Yaṃ bahulavāda The Doctrine of What is Habitual Pucchā – kathañcāvuso [Pg.185] tattha bhagavatā yaṃbahulavāde doso pakāsito. Question – And how, venerable sirs, has the Blessed One exposed the fault in the doctrine of what is habitual there? Vissajjanā – taṃ kiṃ maññasi gāmaṇi, yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya katamo bahutaro samayo yaṃ vāso pāṇamatipāteti. Yaṃ vā so pāṇaṃ nātipātetīti evamādinā bhante tattha bhagavatā asibandhakaṃ nigaṇṭhanāṭaputtassa sāvakaṃ gāmaṇiṃ pucchitvā pucchitvā yaṃbahulavāde doso pakāsito. Answer – “What do you think, village headman? That person who kills living beings—whether by night or by day, taking into account all occasions—which period is more frequent: when he is killing living beings or when he is not killing them?” Thus and so on, venerable sir, the Blessed One, by repeatedly questioning the village headman Asibandhakaputta, a disciple of Nigaṇṭha Nāṭaputta, exposed the fault in the doctrine of what is habitual there. Pucchā – kathañcāvuso [Pg.188] tattha bhagavatā anekaṃsa vipākakammassa ekaṃ savipākavāde doso pakāsito. Question – And how, venerable sirs, has the Blessed One exposed the fault in the doctrine of a single result for karma with manifold results there? Vissajjanā – idha gāmaṇi ekacco satthā evaṃvādī hoti evaṃdiṭṭhi yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti evamādinā bhante tattha bhagavatā anekaṃsa kammavipākassa ekaṃsavipākavāde doso vitthāretvā pakāsito. Answer – “Here, village headman, a certain teacher holds such a doctrine and such a view: ‘Whoever kills any living being is wholly bound for the lower realms, bound for hell.’” Thus and so on, venerable sir, the Blessed One has extensively exposed the fault in the doctrine of a single result for karma with manifold results there. Pucchā – kathañcāvuso [Pg.189] tattha bhagavatā yathādhammasāsane guṇovibhajitvā pakāsito. Question – And how, venerable sirs, has the Blessed One, in accordance with the Dhamma-teaching, analyzed and exposed the virtue there? Vissajjanā – idha [Pg.190] pana gāmaṇi tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaropurisa dammasārathi satthādevamanussānaṃ buddho bhagavā, so anekapariyāyena pāṇātipātaṃ garahati vigarahati. ‘‘Pāṇātipātā viramathā’’ti cāhāti evamādinā bhante bhagavatā tattha yathādhammasāsane guṇo vitthāretvā pakāsito. Answer – “Here, village headman, the Tathāgata arises in the world, an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, a Fortunate One, knower of the world, an unsurpassed trainer of persons to be tamed, a Teacher of devas and humans, a Buddha, a Blessed One. He in many ways blames and condemns the taking of life. ‘Abstain from taking life,’ he says.” Thus and so on, venerable sir, the Blessed One has extensively exposed the virtue in that Dhamma-teaching there. Bhadrakasutta The Discourse with Bhadraka Pucchā – tattheva [Pg.193] āvuso porāṇakehi dhammasaṃgāhakamahātherehi ekādasamaṃ saṃgītaṃ bhadrakasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Venerable sirs, where, concerning whom, on what occasion, and in what manner was the eleventh discourse, the Discourse with Bhadraka, spoken by the Blessed One, which was compiled there by the great elder Dhamma-compilers of old? Vissajjanā – mallesu bhante uruvelakappenāma mallānaṃ nigame bhadrakaṃ gāmaṇiṃ ārabbha bhāsitaṃ. Bhadrako bhante gāmaṇi bhagavantaṃ etadavoca ‘‘sādhu me bhante bhagavā dukkhassa samudayañca atthaṅgamañca desetū’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘ahañce te gāmaṇi atītamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ ‘evaṃ ahosi atītamaddhāna’nti. Tatra te siyā kaṅkhā siyā vimatī’’ti evamādinā bhagavatā bhāsitaṃ. Answer – Venerable sir, it was spoken among the Mallas, in the Mallas’ town named Uruvelakappa, concerning the headman Bhadraka. Venerable sir, the headman Bhadraka said this to the Blessed One: “Venerable sir, it would be good if the Blessed One would teach me the origin and cessation of suffering.” On that occasion, venerable sir, the Blessed One spoke thus: “If, headman, I were to teach you the origin and cessation of suffering concerning the past, saying, ‘Thus it was in the past,’ doubt or uncertainty might arise in you.” Sādhu [Pg.194] me bhante bhagavā dukkhassaSamudayañca atthaṅgamañca desetu– “Venerable sir, it would be good if the Blessed One would teach me the origin and cessation of suffering.” ‘‘Taṃ [Pg.195] kiṃ maññasi gāmaṇi, atthi uruvelakappe manussā’’ – “What do you think, headman, are there people in Uruvelakappa?” Rāsiyasutta The Discourse with Rāsiya Pucchā – tenāvuso [Pg.199] bhagavatā…pe… sammāsambuddhena gāmaṇisaṃyutte dvādasamaṃ saṃgītaṃ rāsiyasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Venerable sirs, where, concerning whom, on what occasion, and in what manner was the twelfth compiled discourse in the Saṃyutta on Village Headmen, the Discourse with Rāsiya, spoken by that Blessed One... the Perfectly Self-Enlightened One? Vissajjanā – mallesu bhante uruvelakappenāma mallānaṃ nigame rāsiyaṃ gāmaṇiṃ ārabbha bhāsitaṃ. Rāsiyo bhante gāmaṇi bhagavantaṃ upasaṅkamitvā etadadoca [Pg.200] ‘‘sutaṃ me bhante ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tamassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’’ti. Ye te bhante evamāhaṃsu ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’’ti. Kacci te bhante bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākarontī’’ti. Tasmiṃ bhante vatthusmiṃ ye te gāmaṇi evamāhaṃsu ‘‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’’ti evamādinā bhagavatā bhāsitaṃ. The Reply – Venerable sir, it was spoken among the Mallas, in the Mallas’ town named Uruvelakappa, concerning the headman Rāsiya. Venerable sir, the headman Rāsiya approached the Blessed One and said this: “Venerable sir, I have heard: ‘The ascetic Gotama disparages all asceticism; he categorically blames and censures every ascetic who lives a harsh life.’ Are those who say this, venerable sir, reporting the Blessed One’s words, not misrepresenting the Blessed One with what is untrue, and explaining the teaching in accordance with the teaching?” On that occasion, venerable sir, the Blessed One spoke, beginning with the words: “Gāmaṇi, those who say, ‘The ascetic Gotama disparages all asceticism; he categorically blames and censures every ascetic who lives a harsh life...’” Pucchā – kathañcāvuso [Pg.202] tattha bhagavatā garahitabbāgarahitabbā kāmabhogino vitthārena vibhajitvā pakāsitā. The Question – And how, friend, has the Blessed One there distinguished and explained in detail those sensualists who are blameworthy and blameless? Vissajjanā – tayo kho me gāmaṇi kāmabhogino santo saṃvijjamānā lokasmiṃ. Katame tayo. Idha gāmaṇi ekacco kāmabhogī adhammena [Pg.203] bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti, na saṃvibhajati na puññāni karotīti evamādinā bhante tattha bhagavatā garahitabbāgarahitabbā kāmabhogino vitthārena vibhajitvā pakāsitā. The Reply – Headman, there are these three kinds of sensualists found existing in the world. What three? Here, headman, a certain sensualist seeks wealth unlawfully and violently. Having sought wealth unlawfully and violently, he neither makes himself happy nor satisfies himself, nor does he share or make merit. Thus, venerable sir, the Blessed One has there distinguished and explained in detail the blameworthy and blameless sensualists. Pucchā – kathañcāvuso [Pg.207] tattha bhagavatā garahitabbāgarahitabbā tapassino lūkhajīvino vitthārena vibhajitvā pakāsitā. The Question – And how, friend, were those ascetics who live a harsh life, who are blameworthy and blameless, distinguished and explained in detail there by the Blessed One? Vissajjanā – tayo me gāmaṇi tapassino lūkhajīvino santo saṃvijjamānā lokasmiṃ. Katame tayo. Idha gāmaṇī ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti ‘‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’’nti, so attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti evamādinā bhante tattha bhagavatā garahitabbāgarahitabbā tapassino lūkhajīvino vitthārena vibhajitvā pakāsitā. The Reply – Headman, there are three kinds of ascetics who live a harsh life found existing in the world. What three? Here, headman, a certain ascetic, living a harsh life, has gone forth from the household life into homelessness out of faith, thinking: “Perhaps I may attain a wholesome state, perhaps I may realize a superior human state, a distinction in knowledge and vision worthy of the noble ones.” He heats and torments himself, yet he does not attain a wholesome state, nor does he realize a superior human state, a distinction in knowledge and vision worthy of the noble ones. Thus, venerable sir, the Blessed One has there distinguished and explained in detail the blameworthy and blameless ascetics who live a harsh life. Abyākatasaṃyutta The Connected Discourses on the Undeclared Khemāsutta The Khemā Sutta Pucchā – abyākatasaṃyutte [Pg.209] panāvuso porāṇakehi dhammasaṃgāhaka mahātherehi paṭhamaṃ saṃgītaṃ khemāsuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Kathañca taṃ bhagavatāpi puna bhāsitaṃ. The Question – And in the Connected Discourses on the Undeclared, friend, where, concerning whom, on what subject, and by whom was the Khemā Sutta—the first discourse recited by the ancient elder compilers of the Dhamma—spoken? And how was it also spoken again by the Blessed One? Vissajjanā – antarā ca bhante sāvatthiṃ antarā ca sāketaṃ toraṇavatthusmiṃ padese rājānaṃ pasenadiṃ kosalaṃ ārabbha khemāya bhikkhuniyā bhāsitaṃ. Rājā bhante pasenadi kosalo yena khemā bhikkhunī tenupasaṅkami, upasaṅkamitvā abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho bhante rājā pasenadikosalo khemaṃ bhikkhuniṃ etadavoca ‘‘kiṃ nukho ayye hoti tathāgato paraṃmaraṇā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘abyākataṃ kho etaṃ mahārāja bhagavatā hoti tathāgato paraṃ maraṇā’’ti evamādinā khemāya bhikkhuniyā bhāsitaṃ. Bhagavatā ca bhante aparena samayena raññā pasenadikosalena puṭṭhena evameva puna bhāsitaṃ. The Reply – Venerable sir, it was spoken between Sāvatthī and Sāketa, in the region of Toraṇavatthu, concerning King Pasenadi of Kosala, by the bhikkhunī Khemā. Venerable sir, King Pasenadi of Kosala approached the bhikkhunī Khemā, and having approached, paid homage to her and sat down to one side. Seated to one side, venerable sir, King Pasenadi of Kosala said this to the bhikkhunī Khemā: “Now then, venerable lady, does the Tathāgata exist after death?” On that subject, venerable sir, the bhikkhunī Khemā spoke thus, beginning with: “This, great king, has not been declared by the Blessed One—that the Tathāgata exists after death.” And later, venerable sir, when questioned by King Pasenadi of Kosala, the Blessed One spoke in the same way. Kiṃ [Pg.211] panayye nahoti tathāgato paraṃ maraṇā. “But then, venerable lady, does the Tathāgata not exist after death?” Kutūhalasālāsutta The Kutūhalasālā Sutta Pucchā – tattheva [Pg.215] āvuso porāṇakehi dhammasaṃgāhakamahātherehi navamaṃ saṃgītaṃ kutūhalasālāsuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. The Question – There, friend, regarding the Kutūhalasālā Sutta, the ninth discourse recited by the ancient great elders who compiled the Dhamma: where, concerning whom, in what connection, and how was it spoken by the Blessed One? Vissajjanā – vesāliyaṃ bhante vacchagottaṃ paribbājakaṃ ārabbha bhāsitaṃ. Vacchagotto bhante paribbājako bhagavantaṃ upasaṅkamitvā ‘‘purimāni bho gotama divasāni purimatarāni sambahulānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ paribbājakānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarakathā udapādī’’ti evamādikaṃ vacanaṃ avoca. Tasmiṃ bhante vatthusmiṃ ‘‘alañhi te vaccha kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā’’ti evamādinā bhagavatā bhāsitaṃ. The Reply – In Vesālī, venerable sir, it was spoken concerning the wanderer Vacchagotta. Venerable sir, the wanderer Vacchagotta approached the Blessed One and said: “Master Gotama, in days gone by, a discussion arose among many ascetics, brahmins, and wanderers of various sects, gathered and assembled in the debating hall...” On that occasion, venerable sir, the Blessed One spoke thus: “Vaccha, it is fitting for you to be perplexed, fitting to doubt. For doubt has arisen in you in a situation that warrants doubt.” Mahāvaggasaṃyuttapāḷi The Connected Discourses of the Great Chapter Avijjāvagga The Chapter on Ignorance Upaḍḍhasutta The Discourse on the Half Pucchā – mahāvaggasaṃyutte [Pg.219] panāvuso porāṇakehi dhammasaṃgāhakamahātherehi dutiyaṃ saṃgītaṃ upaḍḍhasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. The Question – And furthermore, friend, in the Connected Discourses of the Great Chapter, regarding the Upaḍḍha Sutta, the second discourse recited by the ancient great elders who compiled the Dhamma: where, concerning whom, in what circumstance, and how was it spoken by the Blessed One? Vissajjanā – sakkesu bhante sakkare nāma sakyānaṃ nigame āyasmantaṃ ānandattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante ānandatthero bhagavantaṃ etadavoca ‘‘upaḍḍhamidaṃ bhante brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘mā hevaṃ ānanda, mā hevaṃ ānanda, sakalamevidaṃ ānanda brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti evamādinā bhagavatā bhāsitaṃ. The Reply – Venerable sir, among the Sakyans, in the Sakyan town named Sakkara, it was spoken concerning the Venerable Elder Ānanda. Venerable sir, the Venerable Elder Ānanda said this to the Blessed One: “Half of this holy life, venerable sir, is this: good friendship, good companionship, good association.” On that occasion, venerable sir, the Blessed One said: “Not so, Ānanda, not so, Ānanda. The whole of this holy life, Ānanda, is this: good friendship, good companionship, good association.” Mamaṃ [Pg.220] hi ānanda kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti. For, Ānanda, by relying on me as a good friend, beings subject to birth are freed from birth. Bojjhaṅgasaṃyutta The Connected Discourses on the Factors of Awakening Kuṇḍaliyasutta The Kuṇḍaliya Sutta Pucchā – bojjhaṅgasaṃyutte [Pg.221] panāvuso porāṇakehi dhammasaṃgāhakamahātherehi chaṭṭhaṃ saṃgītaṃ kuṇḍaliyasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. The Question – But, friend, in the Connected Discourses on the Factors of Awakening, regarding the Kuṇḍaliya Sutta, the sixth discourse recited by the ancient great elders who compiled the Dhamma: where was it spoken by the Blessed One, concerning whom, on what subject matter, and how? Vissajjanā – sākete bhante añjanavane migadāye kuṇḍaliyaṃ paribbājakaṃ ārabbha bhāsitaṃ. Kuṇḍaliyo bhante paribbājako bhagavantaṃ upasaṅkamitvā ‘‘ahamasmi bho gotama ārāmanissayī parisāvacaro, tassa mayhaṃ bho gotama pacchābhattaṃ bhuttapātarāsassa ayamācāro hoti ārāmena ārāmaṃ uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi, so tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṃsañceva kathaṃ kathante upārambhānisaṃsañca, bhavaṃ pana gotamo kimānisaṃso viharatī’’ti etaṃ vacanaṃ avoca. Tasmiṃ bhante vatthusmiṃ ‘‘vijjāvimuttiphalānisaṃso [Pg.222] kho kuṇḍaliya tathāgato viharatī’’ti evamādinā bhagavatā bhāsitaṃ. The Reply – Venerable sir, this was spoken at Sāketa, in the Añjana Grove, the deer park, concerning the wanderer Kuṇḍaliya. The wanderer Kuṇḍaliya, venerable sir, approached the Blessed One and said: “I, Master Gotama, dwell dependent on a park, frequenting assemblies. After my morning meal, this is my practice: I wander and stroll from park to park, from garden to garden. There I see some ascetics and brahmins who speak for the sake of refutation and censure. But for what benefit does Master Gotama dwell?” On that occasion, venerable sir, the Blessed One said: “The Tathāgata dwells for the benefit of the fruit of knowledge and liberation, Kuṇḍaliya.” Paṭhama gilānasutta The First Discourse on Sickness Pucchā – tenāvuso [Pg.224] bhagavvatā jānatā…pe… sammāsambuddhena bojjhaṅgasaṃyutte dutiye gilānavagge paṭhamagilānasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friends, by that Blessed One who knows... who is a Perfectly Enlightened One—where, concerning whom, on what occasion, and how was the First Discourse on the Sick spoken, in the Connected Discourses on the Factors of Enlightenment, in the second chapter on the sick? Vissajjanā – rājagahe bhante pippaliguhāyaṃ āyasmantaṃ mahākassapattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante mahākassapatthero pippaliguhāyaṃ viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhante bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā āyasmantaṃ mahākassapaṃ [Pg.225] etadavoca– ‘‘kacci te kassapa khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamoti. Na me bhante khamanīyaṃ na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘sattime kassapa bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī’’ti evamādinā bhagavatā bhāsitaṃ. Answer: Venerable sir, at Rājagaha, in the Pipphali Cave, it was spoken concerning the Venerable Elder Mahākassapa. Venerable sir, the Venerable Elder Mahākassapa was dwelling in the Pipphali Cave, afflicted, suffering, and gravely ill. Then, venerable sir, in the evening, the Blessed One arose from seclusion and approached the Venerable Mahākassapa. Having approached, he sat down on the prepared seat. Seated, the Blessed One said this to the Venerable Mahākassapa: 'Kassapa, are you bearing up? Are you keeping on? Are your painful feelings subsiding and not increasing? Is their subsiding apparent, and not their increasing?' 'Venerable sir, I am not bearing up, I am not keeping on. My painful feelings are increasing, not subsiding. Their increasing is apparent, and not their subsiding.' On that occasion, venerable sir, the Blessed One spoke, beginning with the words: 'These seven factors of enlightenment, Kassapa, have been well expounded by me; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbāna.' Udāyisutta The Udāyi Sutta Pucchā – tattheva [Pg.227] āvuso tatiye udāyivagge porāṇakehi dhammasaṃgāhakamahātherehi dasamaṃ saṃgītaṃ udāyisuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Therein, friends, in the third Udāyi chapter, the Udāyi Sutta, the tenth discourse recited by the great elder compilers of the Dhamma of old: where, concerning whom, on what occasion, and how was it spoken by the Blessed One? Vissajjanā – sumbhesu bhante setakenāma sumbhānaṃ nigame āyasmantaṃ udāyittheraṃ ārabbha bhāsitaṃ. Āyasmā bhante udāyitthero bhagavantaṃ upasaṅkamitvā ‘‘acchariyaṃ bhante, abbhutaṃ bhante, yāva bahukatañca me bhante bhagavati pemañca gāravo ca hirī ca ottappañcāti evamādikaṃ vacanaṃ avoca. Tasmiṃ bhante vatthusmiṃ ‘‘sādhu sādhu udāyi eso hi te udāyi maggo paṭiladdho. Yo te bhāvito bahulīkato, tathā tathā viharantaṃ tathattāya upanessati, yathā tvaṃ ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissatī’’ti. Evaṃ kho bhagavatā bhāsitaṃ. Answer: Venerable sir, in the land of the Sumbhas, in a market town of the Sumbhas named Setaka, it was spoken concerning the Venerable Elder Udāyi. Venerable sir, the Venerable Elder Udāyi approached the Blessed One and said: 'It is wonderful, venerable sir, it is marvelous, venerable sir, how great is my love, respect, moral shame, and moral dread for the Blessed One!' On that occasion, venerable sir, the Blessed One spoke thus: 'Good, good, Udāyi! This is indeed the path you have attained, Udāyi. When you have developed and cultivated it, dwelling thus, it will lead you to such a state that you will understand: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more of this state of being.”' Thus was it spoken by the Blessed One. Satipaṭṭhānasaṃyutta The Connected Discourses on the Foundations of Mindfulness Satisutta The Sutta on Mindfulness Pucchā – satipaṭṭhānasaṃyutte [Pg.230] āvuso porāṇakehi dhammasaṃgāhaka mahātherehi dutiyaṃ saṃgītaṃ satisuttaṃ bhagavatā kattha kaṃ kārabbha kathañca bhāsitaṃ. Question: Friends, in the Connected Discourses on the Foundations of Mindfulness, where, concerning whom, and how was the Sutta on Mindfulness spoken by the Blessed One, it being the second discourse recited by the great elder compilers of the Dhamma of old? Vissajjanā – vesāliyaṃ bhante ambapālivane sambahule bhikkhū ārabbha ‘‘sato bhikkhave bhikkhu vihareyya sampajāno ayaṃ vo amhākaṃ anusāsanī’’ti evamādinā bhagavatā bhāsitaṃ. Answer: At Vesālī, venerable sir, in Ambapālī's Grove, concerning many monks, it was spoken by the Blessed One, beginning with the words: 'Mindful and clearly comprehending should a monk dwell, monks. This is our instruction to you.' Sālasutta The Sālā Sutta Pucchā – tattheva [Pg.232] āvuso porāṇakehi dhammasaṃgāhakamahātherehi catutthaṃ saṃgītaṃ sālasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Therein, friends, where, concerning whom, and how was the Sālā Sutta spoken by the Blessed One, it being the fourth discourse recited by the great elder compilers of the Dhamma of old? Vissajjanā – kosalesu bhante sālāyanāma kesalānaṃ brāhmaṇagāme sambahule bhikkhū ārabbha ‘‘ye te bhikkhave bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo bhikkhave bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti evamādinā bhante bhagavatā bhāsitaṃ. Answer: Venerable sir, among the Kosalans, in a brahmin village of the Kosalans named Sālā, concerning many monks, the Blessed One spoke, venerable sir, beginning with the words: 'Monks, those monks who are new, recently gone forth, newly come to this Dhamma and Discipline—you should encourage them, settle them, and establish them in the development of the four foundations of mindfulness.' Sakuṇagghisutta The Hawk Sutta Pucchā – tattheva [Pg.234] āvuso porāṇakehi dhammasaṃgāhakamahātherehi chaṭṭhaṃ saṃgītaṃ sakuṇagghisuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Therein, friends, where, concerning whom, and how was the Hawk Sutta spoken by the Blessed One, it being the sixth discourse recited by the great elder compilers of the Dhamma of old? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘bhūtapubbaṃ bhikkhave sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi. Atha kho bhikkhave lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi mayamevamha alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye, sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāhaṃ sakuṇagghi alaṃ abhavissa yadidaṃ yuddhāyā’’ti evamādinā bhagavatā bhāsitaṃ. Answer: At Sāvatthī, venerable sir, concerning many monks, the Blessed One spoke, beginning with the words: 'Once upon a time, monks, a hawk suddenly swooped down and seized a quail. Then, monks, as the quail was being carried off by the hawk, it lamented thus: “We are indeed unlucky, we have little merit, that we wandered in an improper range, in another’s domain. If today we had wandered in our proper range, in our own ancestral territory, this hawk would have been no match for me in battle!”' Mayamevamha [Pg.235] alakkhikā, mayaṃ appapuññā. We are indeed unfortunate, we are of little merit. Ko pana te lāpa gocaro sako pettiko visayo. What then, quail, is your proper range, your own ancestral domain? Yadidaṃ naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ. It is a ploughed field with its clods of earth. Ehi [Pg.236] kho dāni me sakuṇagghi, ehi kho dāni me sakuṇagghi, Come at me now, hawk! Come at me now, hawk! (Dāruguḷoviya vinivattitvā tasseva leḍḍussa antare paccupādi. Aṭṭhakathā) (Like a wooden ball, it turned back and reappeared within that very clod of earth. — Commentary) Evañhi taṃ bhikkhave hoti yo agocare carati paravisaye. So it is, monks, for one who wanders in an improper range, in another’s domain. Tasmātiha [Pg.237] bhikkhave mā agocare carittha paravisaye. Therefore, monks, do not wander in an improper range, in another’s domain. Gocare bhikkhave caratha sake pettike visaye. Wander, monks, in your proper range, in your own ancestral domain. Gocare bhikkhave carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. For those wandering in their proper range, monks, in their own ancestral domain, Māra will not find an opening, Māra will not find a foothold. Bhikkhunupassayasutta The Sutta on the Nuns' Quarters Pucchā – tattheva [Pg.238] āvuso porāṇakehi dhammasaṃgāhakamahātherehi dasamaṃ saṃgītaṃ bhikkhunupassayasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Therein, friends, where, concerning whom, on what occasion, and how was the Sutta on the Nuns' Quarters spoken by the Blessed One, it being the tenth discourse recited by the great elder compilers of the Dhamma of old? Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ ānandattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante ānando yāvattako ahosi bhikkhunīhi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Tasmiṃ bhante vatthusmiṃ ‘‘evametaṃ ānanda, evametaṃ ānanda, yohi koci ānanda bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’’ti evamādinā bhagavatā bhāsitaṃ. Answer: At Sāvatthī, venerable sir, it was spoken concerning the Venerable Elder Ānanda. Venerable sir, the Venerable Ānanda reported to the Blessed One all the conversation he had with the nuns. On that occasion, venerable sir, the Blessed One spoke, beginning with the words: 'So it is, Ānanda, so it is. Any monk or nun, Ānanda, who dwells with a mind well-established in the four foundations of mindfulness—it is to be expected that they will come to know a sublime distinction from a former to a later state.' Cundasutta The Cunda Sutta Pucchā – tattheva [Pg.242] āvuso dutiye nālandavagge porāṇakehi dhammasaṃgāhakamahātherehi tatiyaṃ saṃgītaṃ cundasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friends, therein, in the second Nālanda chapter, the Cunda Sutta, it being the third discourse recited by the great elder compilers of the Dhamma of old: where, concerning whom, on what occasion, and how was it spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃyeva ānandattheraṃ ārabbha bhāsitaṃ. Āyasmā bhante ānandatthero cundena samaṇuddesena saddhiṃ yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhante āyasmā ānando bhagavantaṃ etadavoca ‘‘ayaṃ bhante cundo samaṇuddeso evamāha ‘āyasmā bhante sāriputto parinibbuto, idamassa pattacīvara’nti. Api ca me bhante madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘kiṃ nu kho te ānanda sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā, paññākkhandhaṃvā, vimuttikkhandhaṃvā, vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto’’ti evamādinā bhagavatā bhāsitaṃ. Reply: Venerable sir, it was spoken in Sāvatthī, concerning the Venerable Elder Ānanda himself. Venerable sir, the Venerable Elder Ānanda, together with the novice Cunda, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, venerable sir, the Venerable Ānanda said to the Blessed One: ‘Venerable sir, this novice Cunda says, “Venerable sir, Sāriputta has attained final Nibbāna; this is his bowl and robe.” But, venerable sir, my body feels as if it were drugged, the directions are also unclear to me, and the teachings do not occur to me—having heard that “Venerable Sāriputta has attained final Nibbāna.”’ On that occasion, venerable sir, concerning that matter, the Blessed One spoke, beginning with the words: “What then, Ānanda, did Sāriputta attain final Nibbāna taking away the aggregate of virtue, or the aggregate of concentration, or the aggregate of wisdom, or the aggregate of liberation, or the aggregate of knowledge and vision of liberation?” Ayaṃ [Pg.243] bhante cundosamaṇuddeso evamāha. Venerable sir, this novice Cunda says thus. Tasmātihānanda [Pg.245] attadīpā viharatha attasaraṇā anaññasaraṇā dhammadīpā dhammasaraṇā anaññasaraṇā. Therefore, Ānanda, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. Bāhiyasutta The Discourse on Bāhiya Pucchā – tattheva [Pg.246] āvuso porāṇakehi dhammasaṃgāhakamahātherehi pañcamaṃ saṃgītaṃ bāhiyasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, there, the Bāhiya Sutta, the fifth recited by the ancient great elders, the compilers of the Dhamma: where was it spoken by the Blessed One, concerning whom, regarding what subject matter, and how? Vissajjanā – sāvatthiyaṃ bhante āyasmantaṃ bāhiyaṃ ārabbha bhāsitaṃ. Āyasmā bhante bāhiyo bhagavantaṃ etadavoca ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. Tasmiṃ bhante vatthusmiṃ ‘‘tasmātiha tvaṃ bāhiya ādimeva visodhehi kusalesu dhammesu. Ko cādikusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ diṭṭhica ujukā’’ti evamādinā bhagavatā bhāsitaṃ. Reply: Venerable sir, it was spoken in Sāvatthī, concerning the Venerable Bāhiya. Venerable sir, the Venerable Bāhiya said to the Blessed One: ‘Good, venerable sir, let the Blessed One teach me the Dhamma briefly, so that having heard the Dhamma from the Blessed One, I may dwell alone, secluded, diligent, ardent, and resolute.’ On that occasion, venerable sir, concerning that matter, the Blessed One spoke, beginning with the words: “Therefore, Bāhiya, here purify the very beginning in wholesome states. And what is the beginning of wholesome states? Virtue well-purified and view made straight.” Sīlaṭṭhitivagga The Section on the Establishment of Virtue Ciraṭṭhitisutta The Discourse on Long Duration Pucchā – tattheva [Pg.248] āvuso tatiye sīlaṭṭhitivagge porāṇakehi dhammasaṃgāhakamahātherehi dutiyaṃ saṃgītaṃ ciraṭṭhitisuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Friend, there, in that same place, in the third Section on the Establishment of Virtue, the Ciraṭṭhiti Sutta, the second recited by the ancient great elders, the compilers of the Dhamma: where, concerning whom, regarding what subject matter, by whom, and how was it spoken? Vissajjanā – pāṭaliputte bhante āyasmantaṃ bhaddaṃ ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Āyasmā bhante bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca ‘‘ko nu kho āvuso ānanda hetu ko paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti, ko panāvuso ānanda hetu ko paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘sādhu sādhu āvuso bhadda, bhaddako kho te āvuso bhadda ummaṅgo’’ti evamādinā āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Reply: Venerable sir, it was spoken in Pāṭaliputta, concerning the Venerable Bhadda, by the Venerable Elder Ānanda, the keeper of the Dhamma treasury. Venerable sir, the Venerable Bhadda, having risen from seclusion in the late afternoon, approached the Venerable Ānanda, and having approached, he said to the Venerable Ānanda: ‘What now, friend Ānanda, is the cause, what is the condition, whereby when the Tathāgata has attained final Nibbāna, the true Dhamma does not last long? And what now, friend Ānanda, is the cause, what is the condition, whereby when the Tathāgata has attained final Nibbāna, the true Dhamma lasts long?’ On that occasion, venerable sir, concerning that matter, the Venerable Elder Ānanda, the keeper of the Dhamma treasury, spoke, beginning with the words: ‘Good, good, friend Bhadda, well conceived is your inquiry, friend Bhadda.’ Bhaddako [Pg.249] te āvuso bhadda ummaṅgo. Well conceived is your inquiry, friend Bhadda. ‘‘Catunnaṃ [Pg.250] kho āvuso satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ – Friend, it is because the four foundations of mindfulness have not been developed and not been cultivated that when the Tathāgata has attained final Nibbāna, the true Dhamma does not last long. Sirivaḍḍhasutta The Discourse on Sirivaḍḍha Pucchā – tassāvuso bhagavatā arahato sammāsambuddhassa pāvacanasamudayabhūtāya mahāvaggapāḷiyā satipaṭṭhānasaṃyutte sīlaṭṭhitivagge navamaṃ sirivaḍḍhasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Friend, regarding the Mahāvagga Pāḷi, which embodies the teachings of the Blessed One, the Arahant, the Perfectly Self-Enlightened One: where, concerning whom, regarding what subject matter, by whom, and how was the ninth Sirivaḍḍha Sutta, in the Sīlaṭṭhiti Section of the Satipaṭṭhāna Saṃyutta, spoken? Vissajjanā – rājagahe bhante sirivaḍḍhaṃ gahapatiṃ ārabbha āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Sirivaḍḍho bhante gahapati ābādhiko hoti dukkhito bāḷhagilāno. Athakho bhante āyasmā ānando yenasirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi[Pg.251]. Nisajja kho āyasmā ānando sirivaḍḍhaṃ gahapatiṃ etadavoca ‘‘kacci te gahapati khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti. Na me bhante khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘tasmātiha te gahapati evaṃ sikkhitabbaṃ ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṃ. Vedanāsu. Citte. Dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā vineyya loke abhijjhā domanassa’nti. Evañhi te gahapati sikkhitabba’’nti. Evaṃ kho āyasmatā ānandattherena dhammabhaṇḍāgārikena bhāsitaṃ. Reply: Venerable sir, it was spoken in Rājagaha, concerning the householder Sirivaḍḍha, by the Venerable Elder Ānanda, the keeper of the Dhamma treasury. Venerable sir, the householder Sirivaḍḍha was sick, suffering, gravely ill. Then, venerable sir, the Venerable Ānanda approached the residence of the householder Sirivaḍḍha, and having approached, he sat down on a seat made ready. Having sat down, the Venerable Ānanda said to the householder Sirivaḍḍha: ‘Householder, I hope you are bearing up, I hope you are comfortable; I hope your painful feelings are decreasing and not increasing, that their decrease is evident and not their increase.’ ‘Venerable sir, I am not bearing up, I am not comfortable; my painful feelings are increasing, not decreasing; their increase is evident and not their decrease.’ On that occasion, venerable sir, concerning that matter, the Venerable Elder Ānanda, the keeper of the Dhamma treasury, spoke thus: ‘Therefore, householder, you should train thus: “I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world; in feelings...; in mind...; in phenomena, I will dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.” Thus, householder, you should train.’ Thus, indeed, was it spoken by the Venerable Elder Ānanda, the keeper of the Dhamma treasury. Iddhipādasaṃyutta Connected Discourses on the Bases of Spiritual Power Moggallānasutta The Discourse on Moggallāna Pucchā – iddhipādasaṃyutte [Pg.254] āvuso catutthaṃ moggallānasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses on the Bases of Spiritual Power, where, concerning whom, regarding what subject matter, and how was the fourth Discourse on Moggallāna spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha bhāsitaṃ. Sambahulā bhante bhikkhū heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā. Tasmiṃ bhante vatthusmiṃ āyasmantaṃ mahāmoggallānaṃ te bhikkhū saṃvejetvā ‘‘kiṃ nu tumhe bhikkhave saṃviggā lomahaṭṭhajātā ekamantaṃ ṭhitā’’ti evamādinā bhagavatā bhāsitaṃ. Reply: Venerable sir, it was spoken at Sāvatthī concerning a number of monks. Venerable sir, a number of monks were dwelling in the lower pavilion of Migāra's mother—restless, puffed up, fickle, talkative, rambling in speech, of lapsed mindfulness, lacking clear comprehension, unconcentrated, with wandering minds, and with uncontrolled sense faculties. On that occasion, venerable sir, after the Venerable Mahāmoggallāna had stirred up those monks, the Blessed One spoke, beginning with the words: ‘Why, monks, are you agitated, with your hair standing on end, standing to one side?’ Acchariyaṃ [Pg.256] vata bho, abbhutaṃ vata bho. Wonderful indeed, sirs! Marvelous indeed! Nivātañca vata. Calm, indeed. Ayañca migāramātupāsādo gambhīranemo. And this palace of Migāra's mother has deep foundations. Tumheva [Pg.257] kho bhikkhave saṃvejetukāmena moggallānena bhikkhunā pādaṅguṭṭhakena migāramātupāsādo saṅkampito sampakampito sampadhālito. Monks, it was the monk Moggallāna, desiring to stir you up, who with his big toe shook, thoroughly shook, and caused to tremble the palace of Migāra's mother. Taṃ kiṃ maññatha bhikkhave, katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃ mahiddhiko evaṃ mahānubhāvo. What do you think, monks, through the development and frequent practice of which qualities is the monk Moggallāna of such great spiritual power, of such great might? Anuruddhasaṃyutta Connected Discourses with Anuruddha Bāḷhagilānasutta The Discourse on Being Gravely Ill Pucchā – anuruddhasaṃyutte [Pg.259] āvuso porāṇakehi dhammasaṃgāhakamahātherehi dasamaṃ saṃgītaṃ bāḷhaginānasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses with Anuruddha, the Bāḷhagilānasutta, the tenth recited by the ancient great elders, the compilers of the Dhamma: where, concerning whom, regarding what subject matter, by whom, and how was it spoken? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha āyasmatā anuruddhattherena bhāsitaṃ. Sambahulā bhante bhikkhū āyasmantaṃ anuruddhaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ etadavocuṃ ‘‘katamenāyasmato anuruddhassa vihārena viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhantī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘catūsu kho me āvuso satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhantī’’ti evamādinā āyasmatā anuruddhattherena bhāsitaṃ. The Reply – At Sāvatthī, venerable sir, it was spoken by the Venerable Elder Anuruddha concerning a number of monks. A number of monks, venerable sir, said this to the Venerable Anuruddha, who was afflicted, suffering, and seriously ill: “Venerable Anuruddha, when you are dwelling in what state do the bodily painful feelings that have arisen not persist overwhelming your mind?” In that connection, venerable sir, the Venerable Elder Anuruddha spoke in this way, and so on: “Indeed, friends, when my mind is well established in the four foundations of mindfulness, the bodily painful feelings that have arisen do not persist overwhelming my mind.” Ānāpānasaṃyutta Connected Discourses on Mindfulness of Breathing Mahākappinasutta The Discourse on Mahākappina Pucchā – ānāpānasaṃyutte [Pg.261] āvuso porāṇakehi dhammasaṃgāhakamahātherehi sattamaṃ saṃgītaṃ mahākappinasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. The Question – In the Connected Discourses on Mindfulness of Breathing, friend, where, concerning whom, and how was the Discourse on Mahākappina, the seventh recited by the ancient elder compilers of the Dhamma, spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘passatha no tumhe bhikkhave etassa bhikkhuno kāyassa iñjitattaṃ vā phanditabbaṃ vā’’ti evamādinā bhagavatā bhāsitaṃ. The Reply – At Sāvatthī, venerable sir, concerning several monks, the Blessed One spoke in this way, and so on: “Do you see, monks, any agitation or trembling of this monk's body?” Icchānaṅgalasutta The Discourse at Icchānaṅgala Pucchā – tattheva [Pg.263] āvuso dutiyavagge paṭhamaṃ icchānaṅgalasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. The Question – In that same place, friend, in the second chapter, where, concerning whom, and how was the first Discourse at Icchānaṅgala spoken by the Blessed One? Vissajjanā – icchānaṅgale bhante sambahule bhikkhū ārabbha ‘‘sace kho bhikkhave aññatitthiyā paribbājakā evaṃ puccheyyuṃ ‘katame nāvuso vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsī’ti. Evaṃ puṭṭhā tumhe bhikkhave tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha ānāpānassatisamādhinā kho āvuso bhagavā vassāvāsaṃ bahulaṃ vihāsī’’ti evamādinā bhante bhagavatā bhāsitaṃ. The Reply – At Icchānaṅgala, venerable sir, concerning several monks, the Blessed One spoke in this way, and so on: “If, monks, wanderers of other sects should ask you, ‘By what dwelling, friends, did the ascetic Gotama mostly spend the rains retreat?’ Being asked thus, monks, you should answer those wanderers of other sects thus: ‘By the concentration of mindfulness of breathing, friends, the Blessed One mostly spent the rains retreat.’” Sotāpattisaṃyutta Connected Discourses on Stream-Entry Cakkavattirājasutta The Discourse on the Wheel-Turning Monarch Pucchā – sotāpattisaṃyutte [Pg.266] āvuso porāṇakehi dhammasaṃgāhakamahātherehi paṭhamaṃ saṃgītaṃ cakkavattirājasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. The Question – In the Connected Discourses on Stream-Entry, friend, where, concerning whom, and how was the Discourse on the Wheel-Turning Monarch, the first recited by the ancient elder compilers of the Dhamma, spoken by the Blessed One? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘kiñcāpi bhikkhave rājā cakkavattī catunnaṃ dīpānaṃ issariyādhipaccaṃ rajjaṃ kāretvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati devānaṃ tāvatiṃsānaṃ sahabyataṃ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti so catūhi dhammehi asamannāgato, atha kho so aparimuttova nirayā, aparimutto tiracchānayoniyā, aparimutto pettivisayā, aparimutto apāyaduggativinipātā’’ti evamādinā bhante bhagavatā bhāsitaṃ. The Reply – At Sāvatthī, venerable sir, concerning a number of monks, the Blessed One spoke in this way, and so on: “Even though, monks, a wheel-turning monarch, having exercised sovereignty and dominion over the four continents, at the breaking up of the body, after death, is reborn in a happy destination, in the heavenly world, in companionship with the Tāvatiṃsa devas; and there, surrounded by a host of nymphs in the Nandana Grove, enjoys himself, furnished and replete with the five divine strands of sensual pleasure, still, if he is not endowed with four qualities, he is not freed from hell, not freed from the animal realm, not freed from the sphere of ghosts, not freed from states of deprivation, bad destinations, and the lower realms.” Dīghāvu upāsakasutta The Discourse to the Lay Follower Dīghāvu Pucchā – tattheva [Pg.268] āvuso porāṇakehi dhammasaṃgāhakamahātherehi tatiyaṃ saṃgītaṃ dīghāvuupāsakasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. The Question – In that same place, friend, where, concerning whom, on what subject, and how was the Discourse to the Lay Follower Dīghāvu, the third recited by the ancient great elder compilers of the Dhamma, spoken by the Blessed One? Vissajjanā – rājagahe [Pg.269] bhante dīghāvuṃ upāsakaṃ ārabbha bhāsitaṃ. Bhagavā bhante dīghāvuṃ upāsakaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ etadavoca ‘‘kacci te dīghāvu khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti. Na me bhante khamanīyaṃ, na yāpanīyaṃ bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamoti. Tasmiṃ bhante vatthusmiṃ ‘‘tasmātiha te dīghāvu evaṃ sikkhitabbaṃ buddhe aveccappasādena samannāgato bhavissāmī’’ti evamādinā bhagavatā bhāsitaṃ. The Reply – At Rājagaha, venerable sir, it was spoken concerning the lay follower Dīghāvu. The Blessed One, venerable sir, said this to the lay follower Dīghāvu, who was afflicted, suffering, and gravely ill: “I hope, Dīghāvu, you are bearing up; I hope you are getting by. I hope your painful feelings are subsiding, not increasing; their subsiding is evident, not their increasing.” “I am not bearing up, venerable sir; I am not getting by. My painful feelings are increasing, not subsiding; their increasing is evident, not their subsiding.” On that subject, venerable sir, the Blessed One spoke in this way, and so on: “Therefore, Dīghāvu, you should train yourself thus: ‘I will be one endowed with unwavering confidence in the Buddha.’” Yānimāni [Pg.271] bhante bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante te dhammā mayi– Venerable sir, these four factors of stream-entry taught by the Blessed One are found in me— Tasmātiha tvaṃ dīghāvu imesu catūsu sotāpattiyaṅgesu patiṭṭhāya cha vijjābhāgiye dhamme uttari bhāveyyāsi– Therefore, Dīghāvu, having established yourself in these four factors of stream-entry, you should further develop the six things that partake of true knowledge. Mā [Pg.272] tvaṃ tāta dīghāvu evaṃ manasākāsi. Do not think thus, my dear Dīghāvu. Iṅgha tvaṃ tāta dīghāvu yadeva te bhagavā āha, tadeva tvaṃ sādhukaṃ manasikarohi. Come now, my dear Dīghāvu, whatever the Blessed One tells you, that you should carefully attend to. Paṇḍito [Pg.273] bhikkhave dīghāvu upāsako. Wise, monks, is the lay follower Dīghāvu. Paccapādi dhammassānudhammaṃ. He practiced the Dhamma in accordance with the Dhamma. Na [Pg.274] ca maṃ dhammādhikaraṇaṃ viheṭhesi. And he did not trouble me with questions about the Dhamma. Dīghāvu bhikkhave upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. The lay follower Dīghāvu, monks, with the destruction of the five lower fetters, is one who is spontaneously reborn, who will attain final Nibbāna there, not liable to return from that world. Veḷudvāreyyasutta The Discourse at Veḷudvāra Pucchā – tenāvuso bhagavatā…pe… sammāsambuddhena sotāpattisaṃyutte sattamaṃ saṃgītaṃ veḷudvāreyyasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. The Question – Friend, where, concerning whom, on what subject, and how was the Veḷudvāreyya Sutta, the seventh recited in the Connected Discourses on Stream-Entry, spoken by that Blessed One, the Arahant, the Perfectly Enlightened One? Vissajjanā – kosalesu bhante veḷudvāre nāma kosalānaṃ brāhmaṇa gāme veḷudvāreyyake brāhmaṇagahapatike ārabbha bhāsitaṃ. The Reply – Venerable sir, in the Kosala country, at the brahmin village of the Kosalans named Veḷudvāra, it was spoken concerning the brahmin householders of Veḷudvāra. Veḷudvāreyyakā [Pg.275] bhante brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ ‘‘mayaṃ bho gotama evaṃkāmā evaṃchandā evaṃadhippāyā puttasambādhasayanaṃ ajjhāvaseyyāma…pe… jātarūparajataṃ sādiyeyyāma, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma, tesaṃ no bhavaṃ gotamo amhākaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ tathā dammaṃ desetu, yathā mayaṃ puttasambādhasayanaṃ ajjhāvaseyyāma…pe… kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāmā’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘attūpanāyikaṃ vo gahapatayo dhammapariyāyaṃ desessāmi, taṃ suṇātha sādhukaṃ manasi karotha, bhāsissāmī’’ti evamādinā bhagavatā bhāsitaṃ. Venerable sir, the brahmin householders of Veḷudvāra said this to the Blessed One: “We, Master Gotama, are desirous, inclined, and intent on living amidst our children… enjoying gold and silver. After the breakup of the body, subsequent to death, may we be reborn in a good destination, a heavenly world. Let Master Gotama teach us the Dhamma in such a way that we may live amidst our children… and after the breakup of the body, subsequent to death, be reborn in a good destination, a heavenly world.” On that subject, venerable sir, the Blessed One spoke in this way, and so on: “Householders, I will teach you a Dhamma exposition applicable to yourselves. Listen to it well and attend closely, I will speak.” Saraṇānivagga The Chapter on Refuges Paṭhama mahānāmasutta The First Discourse to Mahānāma Pucchā – tattheva [Pg.280] āvuso tatiye saraṇānivagge porāṇakehi dhammasaṃgāhakamahātherehi paṭhamaṃ saṃgītaṃ paṭhamamahānāmasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. The Question – Friend, in that same place, in the third chapter, the one on Refuges, where, concerning whom, on what subject, and how was the First Discourse to Mahānāma, the first recited by the ancient great elder compilers of the Dhamma, spoken by the Blessed One? Vissajjanā – sakkesu [Pg.281] bhante kapilavatthusmiṃ nigrodhārāme mahānāmaṃ sakkaṃ ārabbha bhāsitaṃ. Mahānāmo bhante sakko bhagavantaṃ etadavoca ‘‘idaṃ bhante kapilavatthu iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ sambādhabyūhaṃ, so khvāhaṃ bhante bhagavantaṃ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṃ kapilavatthuṃ pavisanto bhantenapi hatthinā samāgacchāmi, bhantenapi assena samāgacchāmi, bhantenapi rathena samāgacchāmi, bhantenapi sakaṭena samāgacchāmi, bhantenapi purisena samāgacchāmi, tassa mayhaṃ bhante tasmiṃ samaye mussateva bhagavantaṃ ārabbha sati, mussati dhammaṃ ārabbha sati, mussati saṅghaṃ ārabbha sati, tassa mayhaṃ bhante evaṃ hoti imamhi cāhaṃ samaye kālaṃ kareyyaṃ, kā mayhaṃ gati, ko abhisamparāyo’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘mā bhāyi mahānāma, mā bhāyi mahānāma, apāpakaṃ te maraṇaṃ bhavissati apāpikā kālaṃ kiriyā’’ti evamādinā bhagavatā bhāsitaṃ. The Reply – Venerable sir, among the Sakyans at Kapilavatthu in Nigrodha’s Park, it was spoken concerning the Sakyan Mahānāma. Mahānāma, venerable sir, said this to the Blessed One: 'Venerable sir, this Kapilavatthu is successful, prosperous, populous, crowded with people, and congested. When I have attended on the Blessed One or on monks who are mentally inspiring, as I enter Kapilavatthu in the evening, I encounter a fierce elephant, a fierce horse, a fierce chariot, a fierce cart, or a fierce person. At that time, venerable sir, my mindfulness directed toward the Blessed One is lost, my mindfulness directed toward the Dhamma is lost, my mindfulness directed toward the Saṅgha is lost. It occurs to me, venerable sir: “If I were to die at this moment, what would be my destination, what would be my future state?”’ On that occasion, venerable sir, the Blessed One spoke, beginning with these words: 'Do not be afraid, Mahānāma, do not be afraid, Mahānāma! Your death will not be a bad one, your passing will not be a bad one.' Dutiya saraṇānisakkasutta The Second Discourse on Saraṇāni the Sakyan Pucchā – tattheva [Pg.284] āvuso dhammasaṃgāhakamahātherehi pañcamaṃ saṃgītaṃ dutiyasaraṇānisakkasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Venerable sirs, in that very place, concerning the Second Discourse on Saraṇāni the Sakyan, the fifth to be recited by the great elders who compiled the Dhamma: where, concerning whom, on what occasion, and how was it spoken by the Blessed One? Vissajjanā – sakkesu bhante kapilavatthusmiṃ nigrodhārāme mahānāmaṃyeva sakkaṃ ārabbha bhāsitaṃ. Reply – Venerable sir, among the Sakyans at Kapilavatthu, in Nigrodha’s Park, it was spoken concerning the Sakyan Mahānāma himself. Mahānāmo bhante sakko bhagavantaṃ etadavoca ‘‘idha bhante saraṇāni sakko kālaṅkato, so bhagavatā byākato ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Tatra sudaṃ bhante sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti ‘acchariyaṃ vata bho, abbhutaṃ vata Venerable sir, the Sakyan Mahānāma addressed the Blessed One thus: 'Here, venerable sir, the Sakyan Saraṇāni has passed away. He was declared by the Blessed One to be a stream-enterer, not subject to falling into the lower realms, assured, destined for enlightenment.' Then, venerable sir, many Sakyans assembled and gathered together, grumbled, were displeased, and found fault, saying: 'It is wonderful, friends, it is amazing, Bho[Pg.285], ettha dāni ko na sotāpanno bhavissati, yatra hi nāma saraṇāni sakko kālaṅkato, so bhagavatā byākato ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti, saraṇāni sakko sikkhāya aparipūrakārī ahosī’’ti tasmiṃ bhante vatthusmiṃ ‘‘yo so mahānāma dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyyā’’ti evamādinā bhagavatā bhāsitaṃ. friends, who here now will not be a stream-enterer, when the Sakyan Saraṇāni, who has passed away, was declared by the Blessed One to be 'a stream-enterer, not subject to falling into the lower realms, assured, destined for enlightenment'? For the Sakyan Saraṇāni was one who did not fulfill the training.' On that occasion, venerable sir, the Blessed One spoke, beginning with these words: 'Mahānāma, how could a lay follower who for a long time has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha, go to a state of ruin?' Paṭhama anāthapiṇḍikasutta The First Anāthapiṇḍika Sutta Pucchā – tattheva [Pg.289] āvuso porāṇakehi dhammasaṃgāhakamahātherehi chaṭṭhaṃ saṃgītaṃ paṭhamaanāthapiṇḍikasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kena kathañca bhāsitaṃ. Question – Venerable sirs, in that very place, concerning the First Anāthapiṇḍika Sutta, the sixth to be recited by the ancient great elders who compiled the Dhamma: where, concerning whom, on what occasion, by whom, and how was it spoken? Vissajjanā – sāvatthiyaṃ bhante anāthapiṇḍikaṃ gahapatiṃ ārabbha āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Reply – Venerable sir, in Sāvatthī, it was spoken concerning the householder Anāthapiṇḍika by the Venerable Sāriputta, the General of the Dhamma. Āyasmā bhante sāriputtatthero āyasmatā ānandattherena pacchāsamaṇena saddhiṃ yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ etadavoca ‘‘kacci te gahapati khamanīyaṃ kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti, paṭikkamosānaṃ paññāyati, no abhikkamo’’ti, na me bhante khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti, abhikkamosānaṃ paññāyati, no paṭikkamoti. Tasmiṃ bhante vatthusmiṃ ‘‘yathā rūpena kho gahapati buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ niyaraṃ upapajjati tathārūpo te buddhe appasādo natthi, atthi ca kho te gahapati buddhe aveccappasādo ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… bhagavā’ti tañca pana te buddhe aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyyā’’ti evamādinā āyasmatā sāriputtattherena dhammasenāpatinā bhāsitaṃ. Venerable sir, the Venerable Sāriputta, with the Venerable Ānanda as his attendant monk, went to the residence of the householder Anāthapiṇḍika. Having gone, he sat down on the prepared seat. Seated, the Venerable Sāriputta said this to the householder Anāthapiṇḍika, who was sick, afflicted, and gravely ill: 'I hope you are getting by, householder, I hope you are enduring. I hope your painful feelings are subsiding and not increasing, that their subsiding is apparent, and not their increase.' 'I am not getting by, venerable sir, I am not enduring. My painful feelings are increasing, not subsiding. Their increase is apparent, and not their subsiding.' On that occasion, venerable sir, the Venerable Sāriputta, the General of the Dhamma, spoke, beginning with these words: 'Householder, when an uninstructed ordinary person who has a lack of confidence in the Buddha passes away with the breakup of the body, after death he is reborn in a state of loss, a bad destination, a lower realm, in hell. But you do not have such a lack of confidence in the Buddha. You have, householder, unwavering confidence in the Buddha thus: “The Blessed One is an Arahant, a perfectly enlightened one… a Blessed One.” As you reflect upon this unwavering confidence in the Buddha in yourself, it is possible that your painful feelings will be allayed.' Yassa [Pg.293] saddhā tathāgate, acalā suppatiṭṭhitā; Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ. One whose faith in the Tathāgata is unwavering, well-established; and whose conduct is virtuous, excellent, praised and cherished by the noble ones. Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ; Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ. One who has confidence in the Saṅgha, and whose view is straight; they call him not poor, his life is not in vain. Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ; Anuyuñjetha medhāvī, saraṃ buddhānasāsanaṃ. Therefore, a wise person should be devoted to faith and virtue, confidence and the vision of the Dhamma, remembering the teaching of the Buddhas. Puññābhisandavagga The Chapter on Streams of Merit Mahānāmasutta The Discourse to Mahānāma Pucchā – tattheva āvuso puññābhisandavaggo porāṇakehi dhammasaṃgāhakamahātherehi sattamaṃ saṃgītaṃ mahānāmasuttaṃ bhagavatā kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Venerable sirs, in that very place, concerning the Discourse to Mahānāma, the seventh to be recited in the Chapter on Streams of Merit by the ancient great elders who compiled the Dhamma: where, concerning whom, on what occasion, and how was it spoken by the Blessed One? Vissajjanā – sakkesu [Pg.294] bhante kapilavatthusmiṃ mahānāmaṃ sakkaṃ ārabbha bhāsitaṃ. Reply – Venerable sir, among the Sakyans at Kapilavatthu, it was spoken concerning the Sakyan Mahānāma. Mahānāmo bhante sakko bhagavantaṃ etadavoca ‘‘kittāvatā nu kho bhante upāsako hotī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘yato kho mahānāma buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hotī’’ti evamādinā bhagavatā bhāsitaṃ. Venerable sir, the Sakyan Mahānāma said this to the Blessed One: 'To what extent, venerable sir, is one a lay follower?' On that occasion, venerable sir, the Blessed One spoke, beginning with these words: 'Mahānāma, when one has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Saṅgha...' Kittāvatā nu kho bhante upāsako hoti. To what extent, venerable sir, is one a lay follower? Kāḷigodhasutta The Discourse to Kāḷigodhā Pucchā – tattheva [Pg.297] āvuso porāṇakehi dhammasaṃgāhakamahātherehi navamaṃ saṃgītaṃ kāḷigodhasuttaṃ bhagavatā kattha kaṃ kārabbha kathañca bhāsitaṃ. Question – Friend, in that very place, concerning the Discourse to Kāḷigodhā, the ninth to be recited by the ancient great elders who compiled the Dhamma: where, concerning whom, and how was it spoken by the Blessed One? Vissajjanā – sakkesu bhante kāḷigodhaṃ nāma sākiyāniṃ ārabbha ‘‘catūhi kho godhe dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā’’ti evamādinā bhagavatā bhāsitaṃ. Reply – Venerable sir, among the Sakyans, concerning a Sakyan woman named Kāḷigodhā, the Blessed One spoke, beginning with these words: ‘Godhā, a noble female disciple who is endowed with four qualities is a stream-enterer, not subject to falling into the lower realms, assured, destined for enlightenment.’ Lābhā [Pg.300] te godhe, suladdhaṃ te godhe, sotāpattiphalaṃ tayā godhe – It is a gain for you, Godhā, a great gain for you, Godhā, that the fruit of stream-entry has been attained by you, Godhā. Nandiyasakkasutta The Discourse to Nandiya the Sakyan Pucchā – tenāvuso jānatā…pe… sammāsambuddhena sotāpattisaṃyutte puññābhisandavagge dasamaṃ nandiyasakkasuttaṃ kattha kaṃ ārabbha kismiṃ vatthusmiṃ kathañca bhāsitaṃ. Question – Friend, by that knowing one… by the Perfectly Enlightened One, where, concerning whom, on what occasion, and how was the tenth discourse, the Nandiya the Sakyan Sutta, in the Chapter on Streams of Merit in the Connected Discourses on Stream-Entry, spoken? Vissajjanā – sakkesu bhante kapilavatthusmiṃ nigrodhārāme nandiyaṃ sakkaṃ ārabbha bhāsitaṃ. Nandiyo bhante sakko bhagavantaṃ etadavoca ‘‘yasseva nu kho bhante ariyasāvakassa cattāri sotāpattiyaṅgāni sabbena sabbaṃ sabbathāsabbaṃ natthi, sveva nu kho bhante ariyasāvako pamādavihārī’’ti. Tasmiṃ bhante vatthusmiṃ ‘‘yassa kho nandiya cattāri sotāpattiyaṅgāni sabbenasabbaṃ sabbathāsabbaṃ natthi, tamahaṃ bāhiro puthujjanapakkhe ṭhitoti vadāmī’’ti evamādinā bhagavatā bhāsitaṃ. Answer: Venerable sir, among the Sakyans, in Kapilavatthu, at Nigrodha’s Park, concerning Nandiya the Sakyan, it was spoken. Nandiya the Sakyan, venerable sir, said this to the Blessed One: ‘Venerable sir, if a noble disciple entirely lacks the four factors of stream-entry in every way and in every respect, would that noble disciple be living in heedlessness?’ In this matter, venerable sir, the Blessed One spoke thus: ‘Nandiya, one who entirely lacks the four factors of stream-entry in every way and in every respect—I say that such a person stands outside, on the side of ordinary people.’ Saccasaṃyutta Connected Discourses on the Truths Tiracchānakathāsutta Discourse on Frivolous Talk Pucchā – saccasaṃyutte [Pg.304] āvuso porāṇakehi dhammasaṃgāyakamahātherehi dasamaṃ saṃgītaṃ tiracchānakathāsuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, in the Connected Discourses on the Truths, where, concerning whom, and how was the tenth recitation, the Discourse on Frivolous Talk, spoken by the Blessed One, according to the ancient great elders who compiled the Dhamma? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha mā bhikkhave anekavihitaṃ tiracchānakathaṃ katheyyātha. Seyyathidaṃ, rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ evamādinā bhante bhagavatā bhāsitaṃ. Answer: Venerable sir, at Sāvatthī, concerning a number of monks, the Blessed One spoke thus: ‘Monks, do not engage in various kinds of frivolous talk. That is, talk about kings, talk about thieves, talk about ministers, talk about armies, talk about fear, talk about war, talk about food, talk about drink, talk about clothes, talk about beds, and so on.’ Thus, venerable sir, was it spoken by the Blessed One. Idaṃ [Pg.305] dukkhanti katheyyātha. You should speak thus: ‘This is suffering.’ Tasmātiha [Pg.306] bhikkhave idaṃ dukkhanti yogo karaṇīyo…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yogo karaṇīyo. Therefore, monks, exertion should be made for ‘This is suffering’… exertion should be made for ‘This is the path leading to the cessation of suffering.’ Dhammacakkapavattanasutta The Discourse on the Turning of the Wheel of Dhamma Pucchā – tattheva āvuso dhammacakkappavattanavagge porāṇakehi dhammasaṃgāhakamahātherehi paṭhamaṃ saṃgītaṃ dhammacakkapavattanasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, in that same chapter on the Turning of the Wheel of Dhamma, where, concerning whom, and how was the first recitation, the Discourse on the Turning of the Wheel of Dhamma, spoken by the Blessed One, according to the ancient great elders who compiled the Dhamma? Vissajjanā – bārāṇasiyaṃ bhante isipatane migadāye pañcavaggiye bhikkhū ārabbha ‘‘dve me bhikkhave antā pabbajitena nasevitabbā. Katame dve, yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo [Pg.307] dukkho anariyo anatthasaṃhito, ete kho bhikkhave ubho ante anupagamma majjhimāpaṭipadā tathāgatena abhisambuddhā’’ti evamādinā bhagavatā bhāsitaṃ. Answer: Venerable sir, at Bārāṇasī, in the Deer Park at Isipatana, concerning the group of five monks, the Blessed One spoke thus: ‘Monks, these two extremes should not be cultivated by one who has gone forth. What are the two? This devotion to sensual pleasure, which is low, vulgar, common, ignoble, and unbeneficial; and this devotion to self-mortification, which is painful, ignoble, and unbeneficial. Avoiding these two extremes, monks, the Tathāgata has awakened to the Middle Path.’ Thus was it spoken by the Blessed One. Āsavakkhayasutta The Discourse on the Destruction of the Taints Pucchā – tattheva [Pg.308] āvuso koṭigāmavagge porāṇakehi dhammasaṃgāhakamahātherehi pañcamaṃ saṃgītaṃ āsavakkhayasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, in that same Koṭigāma chapter, where, concerning whom, and how was the fifth recitation, the Discourse on the Destruction of the Taints, spoken by the Blessed One, according to the ancient great elders who compiled the Dhamma? Vissajjanā – sāvatthiyaṃ bhante sambahule bhikkhū ārabbha ‘‘jānatohaṃ bhikkhave passato āsavānaṃ khayaṃ vadāmi, no ajānato apassato. Kiñca bhikkhave jānato passato āsavānaṃ khayo hoti, idaṃ dukkhanti bhikkhave jānato passato āsavānaṃ khayo hoti, ayaṃ dukkhasamudayoti, ayaṃ dukkhanirodhoti, ayaṃ dukkhanirodhagāminīpaṭipadāti jānato passato āsavānaṃ khayo hoti. Evaṃ kho bhikkhave jānato evaṃ passato āsavānaṃ khayo hoti. Tasmātiha bhikkhave ‘‘idaṃ dukkha’’nti yogo karaṇīyo, ayaṃ dukkhasamudayoti, ayaṃ dukkhanirodhoti, ayaṃ dukkhanirodhagāminīpaṭipadāti yogo karaṇīyo’’ti evaṃ kho bhagavatā bhāsitaṃ. Answer: Venerable sir, at Sāvatthī, concerning a number of monks, the Blessed One spoke thus: ‘Monks, I declare the destruction of the taints for one who knows and sees, not for one who does not know or see. And what, monks, is knowing and seeing that leads to the destruction of the taints? It is knowing and seeing: “This is suffering,” monks, that leads to the destruction of the taints. It is knowing and seeing: “This is the origin of suffering,” “This is the cessation of suffering,” “This is the path leading to the cessation of suffering,” that leads to the destruction of the taints. It is in this way, monks, that for one who knows and sees, the destruction of the taints occurs. Therefore, monks, exertion should be made for “This is suffering,”… exertion should be made for “This is the path leading to the cessation of suffering.”’ Thus was it spoken by the Blessed One. Sīsapāvanasutta The Discourse in the Sīsapā Wood Pucchā – tattheva [Pg.309] āvuso sīsapāvanavagge porāṇakehi dhammasaṃgāhakamahātherehi paṭhamaṃ saṃgītaṃ sīsapāvanasuttaṃ bhagavatā kattha kaṃ ārabbha kathañca bhāsitaṃ. Question: Friend, in that same Sīsapāvana chapter, where, concerning whom, and how was the first recitation, the Discourse in the Sīsapā Wood, spoken by the Blessed One, according to the ancient great elders who compiled the Dhamma? Vissajjanā – kosambiyaṃ [Pg.310] bhante sīsapāvane sambahule bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, katamaṃ nukho bahutaraṃ yāni vā mayā parittāni sīsapāpaṇṇāni pāṇinā gahitāni yadidaṃ upari sīsapāvane’’ti evamādinā bhagavatā bhāsitaṃ. Answer: At Kosambī, venerable sir, in the Sīsapāvana wood, concerning a number of monks, the Blessed One spoke thus: ‘What do you think, monks? Which is more numerous: these few sīsapā leaves I have taken up in my hand, or what is in the Sīsapāvana wood above?’ and so forth. Pañcagatipeyyālavagga The Repetition Series on the Five Destinies Pucchā – tattheva [Pg.312] āvuso porāṇakehi dhammasaṃgāhakamahātherehi pariyosānabhāvena saṃgīto pañcagatipeyyālavagge, bhagavatā kattha kaṃ ārabbha kathañca bhāsito. Question: Friend, where, concerning whom, and how was the Repetition Series on the Five Destinies, which was recited as the conclusion by the ancient great elders who compiled the Dhamma, spoken by the Blessed One? Vissajjanā – vesāliyaṃ bhante sambahule bhikkhū ārabbha ‘‘taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī’’ti evamādinā bhagavatā bhāsito. Answer: At Vesālī, venerable sir, concerning a number of monks, the Blessed One spoke thus: ‘What do you think, monks? Which is more: this little bit of dust I have placed on my fingernail, or this great earth?’ and so forth. Pucchā – ke [Pg.315] āvuso sikkhanti. Question: Who, friend, are training? Vissajjanā – sekkhā ca bhante puthujjanakalyāṇakā ca sikkhanti. Answer: The trainees, venerable sir, and well-conducted worldlings are training. Pucchā – ke [Pg.316] āvuso sikkhitasikkhā. Question: Who, friend, are those who have completed the training? Vissajjanā – arahanto bhante sikkhitasikkhā. Answer: Venerable sir, the arahants are those who have completed the training. Pucchā – kattha āvuso ṭhitaṃ. Question: Where, friend, is it established? Vissajjanā – sikkhākāmesu bhante ṭhitaṃ. Answer: Venerable sir, it is established in the desire to train. Pucchā – ke āvuso dhārenti. Question: Who, friend, uphold it? Vissajjanā – yesaṃ bhante vattati te dhārenti. Answer: Venerable sir, those for whom it is ongoing uphold it. Pucchā – kassa [Pg.317] āvuso vacanaṃ. Question: Whose, friend, is the word? Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa. Answer: Venerable sir, it is the word of the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Pucchā – kena āvuso ābhataṃ. Question: By whom, friend, has it been brought? Vissajjanā – paramparāya bhante ābhataṃ. Answer: "Venerable sir, it has been handed down by tradition."
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Canon Pali	Commentaires	Subcommentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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

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

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

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

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

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

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

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