Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. “Bhante, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all. Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti. May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it. Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti. That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented with silence.
Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena navaṁ santhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ santhāgāraṁ santharitvā āsanāni paññapetvā udakamaṇikaṁ upaṭṭhapetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; Then, knowing that the Buddha had consented, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. bowed, stood to one side, Ekamantaṁ ṭhitā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: and told him of their preparations, saying, “sabbasanthariṁ santhataṁ, bhante, santhāgāraṁ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. “Bhante, please come at your convenience.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena santhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of bhikkhus. Having washed his feet he entered the town hall and sat against the central column facing east. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi, bhagavantaṁyeva purakkhatvā. The Saṅgha of bhikkhus also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu, bhagavantaṁyeva purakkhatvā. The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā āyasmantaṁ ānandaṁ āmantesi: The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he addressed Venerable Ānanda, “paṭibhātu taṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekho pāṭipado. “Ānanda, speak as it occurs to you about the practicing trainee to the Sakyans of Kapilavatthu. Piṭṭhi me āgilāyati; My back is sore, tamahaṁ āyamissāmī”ti. I’ll stretch it.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, Bhante,” Ānanda replied. Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno, uṭṭhānasaññaṁ manasi karitvā. And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—recollected and aware, having set the intention to get up.
Atha kho āyasmā ānando mahānāmaṁ sakkaṁ āmantesi: Then Ānanda addressed Mahānāma the Sakyan:
“idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. “Mahānāma, there is the case where a noble disciple is accomplished in virtue, guards the sense doors, is moderate in eating, and is dedicated to vigilance. They have seven good qualities, and they get the four jhānas—comfortable abidings in the present experience that involve an elevated mind—when they want, without trouble or difficulty.
Kathañca, mahānāma, ariyasāvako sīlasampanno hoti? And how is a noble disciple accomplished in virtue? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. It’s when a noble disciple fulfills virtue, living restrained by the code of conduct, endowed with proper behavior and a suitable environment. Seeing danger in the slightest fault, they train in the training rules. Evaṁ kho, mahānāma, ariyasāvako sīlasampanno hoti. That’s how a noble disciple is accomplished in virtue.
Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? And how does a noble disciple guard the sense doors? Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When they see a sight with the eye, they don’t grasp at signs and features of it Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. on account of which—due to abiding with the eye faculty unrestrained—bad, detrimental phenomena of longing and upset would flow in on them. They practice to restrain that; they guard the eye faculty and bring about the restraint of the eye faculty. Sotena saddaṁ sutvā …pe… When they hear a sound with the ear … ghānena gandhaṁ ghāyitvā …pe… When they smell an odor with the nose … jivhāya rasaṁ sāyitvā …pe… When they taste a flavor with the tongue … kāyena phoṭṭhabbaṁ phusitvā …pe… When they touch a touch with the body … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. When they cognize a phenomenon with the mental faculty, they don’t grasp at signs and features of it Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. on account of which—due to abiding with the mental faculty unrestrained—bad, detrimental phenomena of longing and upset would flow in on them. They practice to restrain that; they guard the mental faculty and bring about the restraint of the mental faculty. Evaṁ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti. That’s how a noble disciple guards the sense doors. *[Restraining the Senses](https://www.hillsidehermitage.org/restraining-the-senses/)
Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? And how is a noble disciple moderate in eating? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṁ āhāreti: It’s when a noble disciple eats reflecting through-the-origin: *[Yoniso Manasikāra](https://suttas.hillsidehermitage.org/?q=mn2) ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. ‘Not for entertainment, indulgence, beautification, or adornment, but only to sustain this body, to avoid harm, and to support the renunciate life. In this way, I shall put an end to old feelings and not give rise to new feelings, and I will live blamelessly and at ease.’ *[Moderation in Eating](https://www.youtube.com/watch?v=jruJr2dDcO8) Evaṁ kho, mahānāma, ariyasāvako bhojane mattaññū hoti. That’s how a noble disciple is moderate in eating.
Kathañca, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti? And how is a noble disciple dedicated to vigilance? Idha, mahānāma, ariyasāvako divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, During the day, a noble disciple cleanses their mind of obstructive states while walking or sitting. rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, During the first watch of the night, a noble disciple cleanses their mind of obstructive states while walking or sitting. rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti, pāde pādaṁ accādhāya, sato sampajāno, uṭṭhānasaññaṁ manasi karitvā, During the second watch of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—recollected and aware, having set the intention to get up. rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Having gotten up in the last watch of the night, they continue to cleanse the mind of obstructive states while waking or sitting. Evaṁ kho, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti. That’s how a noble disciple is dedicated to vigilance. *[Intent on Wakefulness](https://www.youtube.com/watch?v=fDTv-wBAwTc)
Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? And how does a noble disciple have seven good qualities? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: It’s when a noble disciple has faith in the Realized One’s awakening: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘That Blessed One is an Arahant, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. They are prudent. They’re prudent about bad conduct by way of body, speech, and thought, and prudent when it comes to acquiring any bad, detrimental qualities.
Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. They have a sense of dread. They dread bad conduct by way of body, speech, and thought, and dread acquiring any bad, detrimental qualities. *[Sense of Shame and Fear of Wrongdoing](https://www.youtube.com/watch?v=JfwH9m_5psE)
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. They’re very learned, remembering and keeping what they’ve learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the [right] meaning and phrasing, and which describe a renunciate life that’s entirely complete and pure—such teachings he has learned much of, remembered, rehearsed verbally, investigated with the mind, and penetrated well by view.
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. They live with effort roused up for giving up detrimental qualities and embracing beneficial qualities. They’re resilient, vigorous, and not slacking off when it comes to beneficial qualities.
Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. They’re recollected. They possess utmost recollection and judiciousness, and can remember and recall what was said and done long ago.
Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Evaṁ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti. That’s how a noble disciple has seven good qualities.
Kathañca, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? And how does a noble disciple get the four jhānas—comfortable abidings in the present experience that involve an elevated mind—when they want, without trouble or difficulty? Idha, mahānāma, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; It’s when a noble disciple, quite disjoined from sensuality … abides having entered upon the first jhāna. vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati; second jhāna … pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; third jhāna … sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā …pe… catutthaṁ jhānaṁ upasampajja viharati. fourth jhāna. Evaṁ kho, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. That’s how a noble disciple gets the four jhānas—comfortable abidings in the present experience that involve an elevated mind—when they want, without trouble or difficulty.
Yato kho, mahānāma, ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. When a noble disciple is accomplished in virtue, guards the sense doors, is moderate in eating, and is dedicated to vigilance, has seven good qualities, and gets the four jhānas—comfortable abidings in the present experience that involve an elevated mind—when they want, without trouble or difficulty, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme safety from the yoke. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish, ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti, ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. Still they can break out and hatch safely.
Evameva kho, mahānāma, yato ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. In the same way, when a noble disciple is endowed with all these factors, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme safety from the yoke.
Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, Relying on this supreme purity of recollection and equanimity, that noble disciple recollects their many kinds of past lives. seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … And so they recollect their many kinds of past lives, with features and details. ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. This is their first breaking out, like a chick from an eggshell.
Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, Relying on this supreme purity of recollection and equanimity, that noble disciple, with the divine eye that is purified and superhuman, sees beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how beings are reborn according to their actions. ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. This is their second breaking out, like a chick from an eggshell.
Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, Relying on this supreme purity of recollection and equanimity, that noble disciple abides having entered upon the liberation by mind and liberation by understanding that is devoid of influxes, having for themselves comprehended and realized it right in the present experience. ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. This is their third breaking out, like a chick from an eggshell.
Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṁ; A noble disciple’s conduct includes the following: being accomplished in virtue, yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṁ; guarding the sense doors, yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṁ; moderation in eating, yampi, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti, idampissa hoti caraṇasmiṁ; being dedicated to wakefulness, yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṁ; having seven good qualities, yampi, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṁ. and getting the four jhānas when they want, without trouble or difficulty.
Yañca kho, mahānāma, ariyasāvako anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampissa hoti vijjāya; A noble disciple’s knowledge includes the following: recollecting their past lives, yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. the divine eye that is purified and superhuman, Yampi, mahānāma, ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya. and the fact that they abide having entered upon the liberation by mind and liberation by understanding that is devoid of influxes, having for themselves comprehended and realized it right in the present experience.
Ayaṁ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi. This noble disciple is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’.
Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā: And Brahmā Sanaṅkumāra also spoke this verse:
‘Khattiyo seṭṭho janetasmiṁ, ‘The aristocrat is best among people ye gottapaṭisārino; who take clan as the standard. Vijjācaraṇasampanno, But one accomplished in knowledge and conduct so seṭṭho devamānuse’ti. is best among gods and humans.’
Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā bhagavatā”ti. And that verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by the Buddha.”
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ ānandaṁ āmantesi: Then the Buddha got up and said to Venerable Ānanda, “sādhu sādhu, ānanda, “Good, good, Ānanda! sādhu kho tvaṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekhaṁ pāṭipadaṁ abhāsī”ti. It’s good that you spoke to the Sakyans of Kapilavatthu about the practicing trainee.”
Idamavocāyasmā ānando. This is what Venerable Ānanda said, Samanuñño satthā ahosi. and the teacher approved. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṁ abhinandunti. Pleased, the Sakyans of Kapilavatthu delighted in what Venerable Ānanda said.
Sekhasuttaṁ niṭṭhitaṁ tatiyaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn53