1 Thus was heard by me. At one time the Auspicious One dwelled at Vesali, in the Great Wood, at the Hall with the Peaked Roof. At that time, many Kosalan and Magadhan Brahmin envoys also dwelled in Vesali on some business. Those Kosalan and Magadhan Brahmiṇ envoys heard: “The samana Gotama, son of the Sakyans, having gone forth from the Sakyan clan, abides in this Vesali, at the Hall with the Peaked Roof. Now a good reputation has been spread about that Auspicious Gotama thus: “Truly is he the Auspicious One, the Arahant, rightly self-awakened, excelling in knowledge and conduct, well-farer, knower of worlds, incomparable charioteer of tamed persons, teacher of devas and humans, awakened, auspicious.” Having realized this world with its devas, maras and brahmas, together with the population of samanas and brahmanas, devas and humans, he causes to make it known. He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing, making known the life of purity that is utterly perfect and pure. Now good is the sight of such arahants.”

2 Then, the Kosalan and Magadhan Brahmin envoys stopped by the Great Wood, at the Hall with the Peaked Roof. At that time the venerable Nagita was the Auspicious One's attendant. Then, the Kosalan and Magadhan Brahmin envoys went to the venerable Nagita. Upon arrival, they said this to the venerable Nagita: “Where, O Master Nagita, is he, the good Gotama, abiding at present? Indeed, we have a desire to see that Auspicious Gotama.” “It is not the right time, O friends, for seeing the Auspicious One. The Auspicious One is in seclusion.” Then, those Kosalan and Magadhan Brahmin envoys sat down just there on one side [thinking]: “Only having seen that Auspicious Gotama will we go.”

3 Otthaddha the Licchavi also visited with the venerable Nagita in the Great Wood, at the Hall with the Peaked Roof with a large Licchavi assembly. Upon arrival, he bowed down to the venerable Nagita and stood to one side. Having stood to one side, Otthaddha the Licchavi, too, said this to the venerable Nagita: “Where, O Bhante Nagita, is he, the Auspicious One, the Arahant, the rightly self-awakened One abiding at present? We have a desire to see that Auspicious One, the Arahant, the rightly self-awakened one.”

4 “It is not the right time, O Mahali, for seeing the Auspicious One. The Auspicious One is in seclusion.” Otthaddha the Licchavi, too sat down just there on one side [thinking]: “Only having seen that Auspicious One, the Arahant, the rightly self-awakened One, will I go.”

5 So then, Siha the novice went to the venerable Nagita. Upon arrival, he bowed down to the venerable Nagita and stood to one side. Having stood to one side, Siha the novice said this to the venerable Nagita: “O Bhante Kassapa, these many Kosalan and Magadhan Brahmin envoys have come here to see the Auspicious One. Otthaddha the Licchavi too, has come here with a large assembly to see the Auspicious One. It will be good, O Bhante Kassapa, if these people get to see the Auspicious One.”

6 “Well then Siha, you just inform the Auspicious One.” “Yes, Bhante.” Siha the novice, having replied to the venerable Nagita, went to the Auspicious One, bowed down to the Auspicious One and stood to one side. Having stood to one side, Siha the novice said this to the Auspicious One: O Bhante, these many Kosalan and Magadhan Brahmin envoys have come here to see the Auspicious One. Otthaddha the Licchavi too, has come here with a large assembly to see the Auspicious One. It will be good, O Bhante, if these people get to see the Auspicious One.”

7 “Well then Siha, prepare a seat in the shade of the dwelling.”

8 “Yes, Bhante.” Siha the novice, having replied to the Auspicious One, prepared a seat in the shade of the dwelling. Then the Auspicious One, having gone out of his dwelling, sat down on the seat prepared in the shade of the dwelling.

9 So then, those Kosalan and Magadhan Brahmin envoys went to the Auspicious One. Upon arrival, they exchanged greetings with the Auspicious One. Having exchanged friendly greetings and cordial talk, they sat down to one side. Otthaddha the Licchavi also went to the Auspicious One with a large Licchavi assembly. Upon arrival, he bowed down to the Auspicious One and sat down to one side. Having sat down to one side, Otthaddha the Licchavi said this to the Auspicious One:

10 Formerly, O Bhante, a day before, Sunakkhatta, son of the Licchavis, visited with me. Upon arrival, he said this to me: “So far, O Mahali, in no long time, it will be three years since I lived in dependence on the Auspicious One. Indeed, I see divine forms that are enticing, connected with sensual desires, provocative of lust. But I do not hear divine sounds that are enticing, connected with sensual desires, provocative of lust.” “O Bhante, are there also divine sounds that are enticing, connected with sensual desires, provocative of lust, that Sunakkhatta, son of the Licchavis cannot hear, or are there not?”

11 “There are, O Mahali, also divine sounds that are enticing, connected with sensual desires, provocative of lust, that Sunakkhatta, son of the Licchavis cannot hear. It is not [the case that] there are not.”

12 “What, O Bhante is the cause? What is the reason why there are also divine sounds that are enticing, connected with sensual desires, provocative of lust, that Sunakkhatta, son of the Licchavis cannot hear, and not [the case that] there are not?”

13 “Here, O Mahali, a bhikkhu develops a unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the eastern direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust. In that developed unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the eastern direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust, he sees divine forms that are enticing, connected with sensual desires, provocative of lust in the eastern direction, but does not hear divine sounds that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the eastern direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust.

14 Furthermore, O Mahali, a bhikkhu develops a unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the southern direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust. In that developed unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the southern direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust, he sees divine forms that are enticing, connected with sensual desires, provocative of lust in the southern direction, but does not hear divine sounds that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the southern direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust.

15 Furthermore, O Mahali, a bhikkhu develops a unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the western direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust. In that developed unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the western direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust, he sees divine forms that are enticing, connected with sensual desires, provocative of lust in the western direction, but does not hear divine sounds that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the western direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust.

16 Furthermore, O Mahali, a bhikkhu develops a unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the northern direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust. In that developed unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the northern direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust, he sees divine forms that are enticing, connected with sensual desires, provocative of lust in the northern direction, but does not hear divine sounds that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the northern direction, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust.

17 Furthermore, O Mahali, a bhikkhu develops a unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, above, below and across, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust. In that developed unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, above, below and across, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust, he sees divine forms that are enticing, connected with sensual desires, provocative of lust, above, below and across, but does not hear divine sounds that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a unimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, above, below and across, but not for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust.

18 Here, O Mahali, a bhikkhu develops a unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the eastern direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust. In that developed unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the eastern direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, he hears divine sounds that are enticing, connected with sensual desires, provocative of lust from the eastern direction, but does not see divine forms that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the eastern direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust.

19 Furthermore, O Mahali, a bhikkhu develops a unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the southern direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust. In that developed unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the southern direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, he hears divine sounds that are enticing, connected with sensual desires, provocative of lust from the southern direction, but does not see divine forms that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the southern direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust.

20 Furthermore, O Mahali, a bhikkhu develops a unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the western direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust. In that developed unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the western direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, he hears divine sounds that are enticing, connected with sensual desires, provocative of lust from the western direction, but does not see divine forms that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the western direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust.

21 Furthermore, O Mahali, a bhikkhu develops a unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the northern direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust. In that developed unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the northern direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, he hears divine sounds that are enticing, connected with sensual desires, provocative of lust from the northern direction, but does not see divine forms that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from the northern direction, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust.

22 Furthermore, O Mahali, a bhikkhu develops a unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from above, below and across, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust. In that developed unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from above, below and across, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, he hears divine sounds that are enticing, connected with sensual desires, provocative of lust from above, below and across, but does not see divine forms that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a unimodal samadhi for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust from above, below and across, but not for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust.

23 Here, O Mahali, a bhikkhu develops a bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the eastern direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust. In that developed bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the eastern direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust, he sees divine forms that are enticing, connected with sensual desires, provocative of lust in the eastern direction, and hears divine sounds that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the eastern direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust.

24 Furthermore, O Mahali, a bhikkhu develops a bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the southern direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust. In that developed bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the southern direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust, he sees divine forms that are enticing, connected with sensual desires, provocative of lust in the southern direction, and hears divine sounds that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the southern direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust.

25 Furthermore, O Mahali, a bhikkhu develops a bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the western direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust. In that developed bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the western direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust, he sees divine forms that are enticing, connected with sensual desires, provocative of lust in the western direction, and hears divine sounds that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the western direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust.

26 Furthermore, O Mahali, a bhikkhu develops a bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the northern direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust. In that developed bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the northern direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust, he sees divine forms that are enticing, connected with sensual desires, provocative of lust in the northern direction, and hears divine sounds that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust in the northern direction, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust.

27 Furthermore, O Mahali, a bhikkhu develops a bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, above, below and across, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust. In that developed bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, above, below and across, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust, he sees divine forms that are enticing, connected with sensual desires, provocative of lust, above, below and across, and hears divine sounds that are enticing, connected with sensual desires, provocative of lust. What is the reason for that? Because it is just so, O Mahali, for a bhikkhu who develops a bimodal samadhi for the seeing of divine forms that are enticing, connected with sensual desires, provocative of lust, above, below and across, and for the hearing of divine sounds that are enticing, connected with sensual desires, provocative of lust.

28 This, O Mahali, is the cause, this is the reason why there are divine sounds that are enticing, connected with sensual desires, provocative of lust, that Sunakkhatta, son of the Licchavis cannot hear, and not [the case that] there are not?”

29 “Surely, O Bhante, the realization of this samadhi enculturation is the reason bhikkhus live the life of purity under the Auspicious One.”

30 “No Mahali, the realization of this samadhi enculturation is not the reason bhikkhus live the life of purity under me. There are, O Mahali, certainly other dhammas that are higher and more excellent for the realization of which is the reason bhikkhus live the life of purity under me.”

31 “But, O Bhante, what are those dhammas that are higher and more excellent, for the realization of which is the reason bhikkhus live the life of purity under the Auspicious One?”

32 Here, O Mahali, from the complete extinction of the three fetters, a bhikkhu is a sotapanna, not subject to the woeful plane, on a fixed course, destined for supreme awakening. This, O Mahali, is a higher and more excellent dhamma, for the realization of which is the reason bhikkhus live the life of purity under me.

33 Furthermore, O Mahali, from the complete extinction of the three fetters and reduction of greed, hatred and delusion, a bhikkhu is a sakadagami, who having come back only once to this world, makes the end of suffering. This too, O Mahali, is a higher and more excellent dhamma, for the realization of which is the reason bhikkhus live the life of purity under me.

34 Furthermore, O Mahali, from the complete extinction of the five fetters that binds one to the near shore, a bhikkhu comes to be born spontaneously [in the pure abodes]. He is one bound to attained final nibbana in that place, not subject to return from that world. This too, O Mahali, is a higher and more excellent dhamma, for the realization of which is the reason bhikkhus live the life of purity under me.

35 Furthermore, O Mahali, with the extinction of the asavas, a bhikkhu, having realized for himself with direct knowledge, in this very life, the asava-free mind liberation, wisdom liberation, and having entered upon it, dwells in it. This too, O Mahali, is a higher and more excellent dhamma, for the realization of which is the reason bhikkhus live the life of purity under me.These, O Mahali, are those dhammas that are higher and more excellent for the realization of which is the reason bhikkhus live the life of purity under me.”

36 “But, O Bhante, is there a path, is there a path to tread for the realization of these dhammas?”

37 “There is a path, O Mahali, there is a path to tread for the realization of these dhammas.”

38 “But, O Bhante, what is the path, what is the path to tread for the realization of these dhammas?”

39 “It is just this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samadhi. This, O Mahali, is the path, this is the way to tread for the realization of these dhammas.”

1 evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. tena kho pana samayena sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā vesāliyaṃ paṭivasanti kenacideva karaṇīyena. assosuṃ kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā, "samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito vesāliyaṃ viharati kūṭāgārasālāyaṃ. taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: 'iti'pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathī satthā devamanussānaṃ buddho bhagavā'ti. so imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī"ti. pts page 150

2 atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṃ kūṭāgārasālaṃ tenupasaṅkamiṃsu. tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yenāyasmā nāgito tenupasaṅkamiṃsu. upasaṅkamitvā āyasmantaṃ nāginaṃ etadavocuṃ: "kahaṃ nu kho bho nāgita, etarahi so bhavaṃ gotamo viharati? dassanakāmā hi mayaṃ taṃ bhavantaṃ gotamanti. "akālo kho āvuso bhagavantaṃ dassanāya. paṭisallīno bhagavā"ti. atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṃ nisīdiṃsu: "disvā'va mayaṃ taṃ bhavantaṃ gotamaṃ gamissāmā"ti. pts page 151

3 oṭṭhaddho'pi licchavī mahatiyā licchaviparisāya saddhiṃ yena mahāvanaṃ kūṭāgārasālaṃ yenāyasmā nāgito tenupasaṅkami. upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhito kho oṭṭhaddho'pi licchavī āyasmantaṃ nāgitaṃ etadavoca: "kahaṃ nu kho bhante nāgita, etarahi so bhagavā viharati arahaṃ sammāsambuddho? dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddhanti." bjt page 326

4 "akālo kho mahāli bhagavantaṃ dassanāya. paṭisallīno bhagavā"ti. oṭṭhaddho'pi licchavī tattheva ekamantaṃ nisīdi. "disvā va ahaṃ taṃ bhagavantaṃ gamissāmi arahantaṃ sammāsambuddhanti. "

5 atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami. upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. 'ekamantaṃ ṭhito kho sīho samaṇuddeso āyasmantaṃ nāgitaṃ etadavoca: ete bhante kassapa, sambahulā kosalakā ca buhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya. oṭṭhaddho'pi licchavi mahatiyā licchaviparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya. sādhu bhante kassapa labhataṃ esā janatā bhagavannaṃ dassanāyā'ti.

6 'tena hi sīha, tvaññeva bhagavato ārocehīti'. 'evaṃ bhante'ti kho sīho samaṇuddeso āyasmato nāgitassa paṭissutvā yena bhagavā tenupasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhito kho sīho samaṇuddeso bhagavantaṃ etadavoca: "ete bhante sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya, oṭṭhaddho'pi licchavī mahatiyā licchaviparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya. sādhu bhante labhataṃ esā janatā bhagavantaṃ dassanāyā"ti. pts page 152

7 "tena hi sīha vihārapacchāyāyaṃ āsanaṃ paññāpehī"ti.

8 "evaṃ bhante'ti kho sīho samaṇuddeso bhagavato paṭissutvā vihārapacchāyāyaṃ āsanaṃ paññāpesi. atha kho bhagavā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi.

9 atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena bhagavā tenupasaṅkamiṃsu. upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. oṭṭhaddho'pi licchavī mahatiyā licchaviparisāya saddhiṃ yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho oṭṭhaddho licchavī bhagavantaṃ etadavoca:

10 "purimāni bhante divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami. upasaṅkamitvā maṃ etadavoca: 'yadagge ahaṃ mahāli, bhagavantaṃ upanissāya viharāmi na ciraṃ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṃhitāni rajanīyāni. no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṃhitāni rajanīyāni"ti. santāneva nu kho bhante sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni udāhu asannānī"?ti. bjt page 328

11 "santāneva kho mahāli sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni no asannānī"ti.

12 "ko nu kho bhante hetu ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni no asantānī?"ti.

13 "idha mahāli bhikkhuno puratthimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu: evaṃ hetaṃ mahāli hoti bhikkhuno puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. pts page 153

14 puna ca paraṃ mahāli bhikkhuno dakkhiṇāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so dakkhiṇāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. dakkhiṇāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu: evaṃ hetaṃ mahāli hoti bhikkhuno dakkhiṇāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

15 puna ca paraṃ mahāli bhikkhuno pacchimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so pacchimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. pacchimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu: evaṃ hetaṃ mahāli hoti bhikkhuno pacchimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

16 puna ca paraṃ mahāli bhikkhuno uttarāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so uttarāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. uttarāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu: evaṃ hetaṃ mahāli hoti bhikkhuno uttarāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

17 puna ca paraṃ mahāli bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, uddhamadho tiriyaṃ dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

18 idha mahāli bhikkhuno puratthimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so puratthimāya disāya ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli hoti bhikkhuno puratthimāya disāya ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. bjt page 330

19 puna ca paraṃ mahāli bhikkhuno dakkhiṇāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so dakkhiṇāya disāya ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. dakkhiṇāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli hoti bhikkhuno dakkhiṇāya disāya ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

20 puna ca paraṃ mahāli bhikkhuno pacchimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so pacchimāya disāya ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. pacchimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli hoti bhikkhuno pacchimāya disāya ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

21 puna ca paraṃ mahāli bhikkhuno uttarāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so uttarāya disāya ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. uttarāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli hoti bhikkhuno uttarāya disāya ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

22 puna ca paraṃ mahāli bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so uddhamadho tiriyaṃ ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. uddhamadho tiriyaṃ dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli hoti bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

23 idha mahāli bhikkhuno puratthimāya disāya ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so puratthimāya disāya ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli hoti bhikkhuno puratthimāya disāya ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. pts page 155

24 puna ca paraṃ mahāli bhikkhuno dakkhiṇāya disāya ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so dakkhiṇāya disāya ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. dakkhiṇāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli hoti bhikkhuno dakkhiṇāya disāya ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

25 puna ca paraṃ mahāli bhikkhuno pacchimāya disāya ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so pacchimāya disāya ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. pacchimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli hoti bhikkhuno pacchimāya disāya ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

26 puna ca paraṃ mahāli bhikkhuno uttarāya disāya ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so uttarāya disāya ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. uttarāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli hoti bhikkhuno uttarāya disāya ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

27 puna ca paraṃ mahāli bhikkhuno uddhamadho tiriyaṃ ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. so uddhamadho tiriyaṃ ubhayaṃsabhāvite samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. uddhamadho tiriyaṃ dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. taṃ kissa hetu? evaṃ hetaṃ mahāli hoti bhikkhuno uddhamadho tiriyaṃ ubhayaṃsabhāvite samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

28 ayaṃ kho mahāli hetu ayaṃ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni no asantānī"ti.

29 "etāsaṃ nūna bhante samādhibhāvanānaṃ sacchikiriyāhetu bhikkhu bhagavati brahmacariyaṃ carantī"ti. bjt page 332

30 na kho mahāli, etāsaṃ samādhibhāvanānaṃ sacchikiriyāhetū bhikkhū mayi brahmacariyaṃ caranti. atthi kho mahāli, aññe'va dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantīti. pts page 156

31 katame pana te bhante dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantīti.

32 idha mahāli, bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. ayaṃ'pi kho mahāli, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

33 puna ca' paraṃ mahāli, bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. ayampi kho mahāli, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhu mayi brahmacariyaṃ caranti.

34 puna ca'paraṃ mahāli, bhikkhu orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. ayampi kho mahāli, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu mayi brahmacariyaṃ caranti.

35 puna ca'paraṃ mahāli, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. ayampi kho mahāli, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhu mayi brahmacariyaṃ caranti. ime kho te mahāli dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī"ti.

36 "atthi pana bhante maggo, atthi paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā?"ti.

37 "atthi kho mahāli, atthi paṭipadā, etesaṃ dhammānaṃ sacchikiriyāyā"ti. bjt page 334

38 "katamo pana bhante maggo, katamā paṭipadā, etesaṃ dhammānaṃ sacchikiriyāyā?"ti. pts page 157

39 "ayameva ariyo aṭṭhaṅgiko maggo, seyyathīdaṃ? sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. ayaṃ kho mahāli maggo ayaṃ paṭipadā, etesaṃ sacchikiriyāya.