• Cittavagga (part III)
  • Paragraph 33
    • 4.saṅgharakkhitabhāgineyyattheravatthu
      • dūraṅgamanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto saṅgharakkhitaṃ nāma bhikkhuṃ ārabbha kathesi. Sāvatthiyaṃ kireko kulaputto satthu dhammadesanaṃ sutvā nikkhamitvā pabbajito laddhūpasampado saṅgharakkhitatthero nāma hutvā katipāheneva arahattaṃ pāpuṇi. Tassa kaniṭṭhabhaginī puttaṃ labhitvā therassa nāmaṃ akāsi. So bhāgineyyasaṅgharakkhito nāma hutvā vayappatto therasseva santike pabbajitvā laddhūpasampado aññatarasmiṃ gāmakārāme vassaṃ upagantvā,
        • kireko: kira + eko (pubbasaralopa)
  • Paragraph 34
    • “Ekaṃ sattahatthaṃ, ekaṃ aṭṭhahattha”nti () dve vassāvāsikasāṭake labhitvā aṭṭhahatthaṃ “Upajjhāyassa me bhavissatī”ti sallakkhetvā “Sattahatthaṃ mayhaṃ bhavissatī”ti cintetvā vuṭṭhavasso “Upajjhāyaṃ passissāmī”ti āgacchanto antarāmagge piṇḍāya caranto āgantvā there vihāraṃ anāgateyeva (āgamasandhi) vihāraṃ pavisitvā therassa divāṭṭhānaṃ (dvebhāvasandhi) sammajjitvā pādodakaṃ upaṭṭhapetvā āsanaṃ paññapetvā āgamanamaggaṃ olokento nisīdi.
  • Paragraph 35
    • Athassāgamanabhāvaṃ disvā paccuggamanaṃ katvā pattacīvaraṃ paṭiggahetvā, “Nisīdatha, bhante”ti theraṃ nisīdāpetvā tālavaṇṭaṃ ādāya bījitvā pānīyaṃ datvā pāde dhovitvā taṃ sāṭakaṃ ānetvā pādamūle ṭhapetvā, “Bhante, imaṃ paribhuñjathā”ti vatvā bījayamāno aṭṭhāsi. atha naṃ thero āha – “Saṅgharakkhita, mayhaṃ cīvaraṃ paripuṇṇaṃ, tvameva paribhuñjā”ti. “Bhante, mayā laddhakālato paṭṭhāya ayaṃ tumhākameva sallakkhito, paribhogaṃ karothā”ti.
      • Athassāgamanabhāvaṃ: atha assa āgamanabhāvaṁ
      • paccuggamana [pati + ud + √gam + ana]: nt. going out to meet; going out to welcome; lit. going back up
      • tālavaṇṭa: nt. palm fan; fan; lit. palm stalk [tāla + vaṇṭa]
      • vaṇṭa [√vaṭ + a]: nt. stalk
      • bījitvā: having fanned sb
      • ānetvā: having brought, fetched
      • mayā laddhakālato paṭṭhāya ayaṃ tumhākameva sallakkhito: from the moment of receiving onwards this was considered by me just for you
  • Paragraph 36
• Tumhehi paribhutte mayhaṃ mahapphalaṃ bhavissatī: when (it) is used by you, it will certainly be (of) great fruit for me
• Bhāgineyyo: nephew
• Hotu: let it be
• Paragraph 37
  • Athassa etadahosi – “Dussaṇṭhāpito gharāvāso, kiṃ nu kho katvā gihibhūto jīvissāmī”ti. Tato cintesi – “Aṭṭhahatthasāṭakaṃ vikkiṇitvā ekaṃ eḷikaṃ gaṇhissāmi, eḷikā nāma khippaṃ vijāyati, svāhaṃ (adesasandhi [o>v) vijātaṃ vijātaṃ vikkiṇitvā mūlaṃ karissāmi, mūle bahū katvā ekaṃ pajāpatiṃ ānessāmi, sā ekaṃ puttaṃ vijāyissati. Athassa mama mātulassa nāmaṃ katvā cūḷayānake nisīdāpetvā mama puttañca bhariyañca ādāya mātulaṃ vandituṃ āgamissāmi, āgacchante antarāmagge mama bhariyaṃ evaṃ vakkhāmi – ‘Ānehi tāva me puttaṃ vahissāmi na’nti.
    • Dussaṇṭhāpito du saṁ ṭhā + āpe + i + ta
    • saṇṭhāpeti
    • gam -ta: gata ⇒ gato gatā gatena
    • eḷikā: she-goat
    • vijātaṁ: newborn (tbc)
    • āneti [ā + √nī + a + ti]: pr. (+acc) brings; brings home; fetches; leads; conveys
    • ānehi tāva me puttaṃ vahissāmi naṁ: tāva me puttaṁ ānehi (First bring my son here) naṁ vahissāmi (I will carry him / take responsibility for him)
    • vahati
      • pr. (+acc) carries; carries away [√vah + a + ti] ✓
      • pr. (+acc) takes responsibility (for); worries about; lit. carries [√vah + a + ti] ✓
      • pr. (+acc) has power; takes effect; works; lit. carries [√vah + a + ti] ~
      • pr. flows ✗
    • pr. (+acc) carries; carries away [√vah + a + ti] ✓
    • grammar examples conjugation root family compound family frequency feedback
    • vahati 2
    • grammar example conjugation root family compound family frequency feedback
    • vahati 3
    • grammar conjugation root family compound family frequency feedback
    • vahati 4
    • conjugation root family frequency feedback
    • DPD Grammar
    • vahissāmi
• Paragraph 38
  • Sā ‘Kiṃ te puttena, ehi, imaṃ yānakaṃ pājehī’ti vatvā puttaṃ gahetvā, ‘Ahaṃ nessāmi na’nti netvā sandhāretuṃ asakkontī cakkapathe chaḍḍessati. Athassa sarīraṃ abhiruhitvā cakkaṃ (subject) gamissati, atha naṃ ‘Tvaṃ mama puttaṃ neva mayhaṃ adāsi, naṃ sandhāretuṃ nāsakkhi nāsitosmi tayā’ti vatvā “patodayaṭṭhiyā piṭṭhiyaṃ paharissāmī”ti. so evaṃ cintentova ṭhatvā bījayamāno therassa sīse tālavaṇṭena pahari.
    • She said, “What do you want with the son? / What is the use of the son for you? Come! Drive this vehicle!”, took the son thinking, “I will carry him”, having done so, not being able to hold (the son), she will drop (the son) on the road (path of the wheel). Then, having ran over (climbed) his body, the wheel will go. Then, he (the man) said, “You neither gave me my son (to me), nor were able to keep hold of him. I am destroyed by you. I will hit the back (your back) with the pole of the whip.” Just as he stood thinking thus and fanning (the elder), he hit the elder on the head with the palm stalk fan.
    • pājeti [pa + √aj + *e + ti]: pr. (+acc) drives on (to); urges on (to); lit. causes to drive
    • sandhāretuṃ 1: inf. (+acc) to hold back; to restrain; lit. to cause to hold together [saṃ + √dhar + *e + tuṃ] 2 inf. (+acc) to maintain; to preserve; to keep up; lit. to cause to hold together [saṃ + √dhar + *e + tuṃ]
    • nessati
      • 1.1 fut. (+acc) will lead astray; will misguide [√nī + a + ssa + ti] ✓
      • 2.1 fut. (+acc) will destroy; will ruin; will harm [√nas + *e + ssa + ti] ✓
      • 3.1 pr. (+acc) takes away; takes home [√ness + a + ti] ~
    • nāsitosmi tayā: I am destroyed by you
    • patoda [pa + √tud + *a]: masc. whip; goad; riding crop
    • yaṭṭhi (f.)
      • fem. stick; switch ~
      • 2 fem. pole ✗
      • 3 fem. staff, walking stick ✗
      • 4 fem. measure of length (7 ratana = 1 yaṭṭhi; 20 yaṭṭhi = 1 usabha; 4 yaṭṭhi = 1 abbhantara; 4 hattha = 1 yaṭṭhi) ✗
• Paragraph 39
  • Thero “Kiṃ nu kho ahaṃ saṅgharakkhitena sīse pahato”ti upadhārento tena cintitacintitaṃ sabbaṃ ñatvā, “Saṅgharakkhita, mātugāmassa pahāraṃ dātuṃ nāsakkhi, ko ettha mahallakattherassa doso”ti āha. So “Aho naṭṭhomhi, ñātaṃ kira () me upajjhāyena cintitacintitaṃ, kiṃ me samaṇabhāvenā”ti tālavaṇṭaṃ chaḍḍetvā palāyituṃ āraddho. Atha naṃ daharā ca sāmaṇerā ca anubandhitvā ādāya satthu santikaṃ agamaṃsu.
    • naṭṭha [√nas + ta]: pp. lost; perished; destroyed
    • Aho naṭṭhomhi: Alas! I am lost / destroyed.
    • ñātaṃ kira () me upajjhāyena cintitacintitaṃ: whatever was thought by me is definitely known by my preceptor
    • anubandhitvā: abs. (+acc) having followed; having chased; lit. having tied behind [anu + √bandh + itvā] ✓
• Paragraph 40
  • Satthā te bhikkhū disvāva (divā eva [parasaralopa]) “Kiṃ, bhikkhave, āgatattha (āgatā attha (3 pp) [either pubbasaralopa, or parasaralopa and rasasandhi]), eko vo bhikkhu laddho”ti pucchi. “Āma, bhante, imaṃ daharaṃ ukkaṇṭhitvā palāyantaṃ gahetvā tumhākaṃ santikaṃ āgatamhā”ti (āgatā amha iti). “Evaṃ kira bhikkhū”ti? “Āma, bhante”ti. “Kimatthaṃ te bhikkhu evaṃ bhāriyaṃ kammaṃ kataṃ, nanu tvaṃ āraddhavīriyassa ekassa buddhassa putto, mādisassa (maṁ ādisa [niggahita lopa and pubbasaralopa]) nāma buddhassa sāsane pabbajitvā attānaṃ dametvā sotāpannoti vā sakadāgāmīti vā anāgāmīti vā arahāti vā vadāpetuṃ nāsakkhi, kimatthaṃ evaṃ bhāriyaṃ kammamakāsī”ti?
• Ukkaṇṭhitvā: having become dissatisfied
• Imaṃ daharaṃ ukkaṇṭhitvā palāyantaṃ gahetvā tumhākaṃ santikaṃ āgatamhā”ti: We are come / We have come to your presence having grabbed this youth while he was running after having become dissatisfied.
• Kimatthaṃ te bhikkhu evaṃ bhāriyaṃ kammaṃ kataṃ: for what sake was this serious deed done thus by you, monk?
• Nanu tvaṃ āraddhavīriyassa ekassa buddhassa putto: aren’t you a son of the Buddha who has effort aroused?
• Mādisassa nāma buddhassa sāsane pabbajitvā attānaṃ dametvā sotāpannoti vā sakadāgāmīti vā anāgāmīti vā arahāti vā vadāpetuṃ nāsakkhi: having taken ordination in the dispensation of a Buddha like me, having tamed / trained oneself, was unable to cause others to call (oneself) in this way: a stream-enterer, once-returner, non-returner, a worthy one
• Mādisa: adj. like me; resembling me
• Nāsakkhi: aor. (+inf) was unable (to); was incapable (of); was not possible (to) [na + √sak + ṇo + i] ✓
• Vadāpetuṃ: to cause others to call
• Ādisa
  • adj. of character; of quality; of kind; referring to [ā + √dis + a] ✓
  • pr. (+acc) points out; explains; reveals [ā + √dis + a + ti] ✓
• Paragraph 41
• Having informed all the happenings to Him, starting from the day he had received the robes for those who observed the rains retreat thus until the blow to the elder with the palm leaf fan, he said…
• Honta: prp. existing ✗
• Cittaṃ nāmetaṃ dūre hontampi ārammaṇaṃ sampaṭicchanakajātikaṃ, rāgadosamohabandhanā muccanatthāya vāyamituṃ vaṭṭatī: this so called mind is of the nature of being one who receives the object even it being far away; it is right to exert (effort) for the sake of freedom from the bondage of lust, hatred, and delusion
• Saṃyameti: pr. (+acc) practices control (over); restrains [saṃ + √yam + *e + ti] ✓
• Paragraph 42
  • tattha dūraṅgamanti cittassa hi makkaṭasuttamattakampi puratthimādidisābhāgena gamanāgamanaṃ nāma natthi, dūre santampi pana ārammaṇaṃ sampaṭicchatīti dūraṅgamaṃ nāma jātaṃ. Sattaṭṭhacittāni pana ekato kaṇṇikabaddhāni ekakkhaṇe uppajjituṃ samatthāni nāma natthi. Uppattikāle ekekameva cittaṃ uppajjati, tasmiṃ niruddhe puna ekekameva uppajjatīti ekacaraṃ nāma jātaṃ. Cittassa sarīrasaṇṭhānaṃ vā nīlādippakāro vaṇṇabhedo vā natthīti asarīraṃ nāma jātaṃ.
    • makkaṭasutta: nt. spider’s thread ✗
    • makkaṭasuttamattakampi: even as much as a spider’s thread
    • disābhāga: masc. direction [disā + bhāga] ~
    • cittassa hi makkaṭasuttamattakampi puratthimādidisābhāgena gamanāgamanaṃ nāma natthi: there is no such thing as what is called “going and coming” of the mind by the directions of east and so on not even as much as a spider’s thread
    • dūre santampi pana ārammaṇaṃ sampaṭicchatīti dūraṅgamaṃ nāma jātaṃ: and it accepts the object even it being far away, thus is the nature so called “far-ranging”
    • sattaṭṭhacittāni pana ekato kaṇṇikabaddhāni ekakkhaṇe uppajjituṃ samatthāni nāma natthi: there is no such thing as 7 or 8 cittas that are able to arise in one moment together / as one (like) rafters bound to the pinnacle of a house
    • kaṇṇikabaddhāni cittāni: cittas (like) rafters bound to the pinnacle of a house (tbc)
    • kaṇṇika
      • masc. rabbit; hare; lit. having ears [kaṇṇa + ika] ~
      • 1 fem. pericarp, sheaf, house-top, ornament for the ear ✗
      • 2 fem. fungus, mould ✗
    • uppatti
      • 1 fem. arising; appearance; occurrence [ud + √pad + ti] ✓
      • 2 fem. origin; occasion; occurrence [ud + √pad + ti] ~
      • 3 fem. rebirth ✗
    • pakāra
      • 1 masc. method; manner; way [pa + √kar + *a] ✓
      • 2 masc. arrangement; construction; way something is put together [pa + √kar + *a] ~
    • cittassa sarīrasaṇṭhānaṃ vā nīlādippakāro vaṇṇabhedo vā natthīti asarīraṃ nāma jātaṃ.: there is no bodily shape or classification according to color such as blue and so on, thus is the nature of being “incorporeal”
    • vaṇṇabheda
      • masc. changing the appearance; lit. breaking appearance [vaṇṇa + bheda] ~
      • classification / division according to color
• Paragraph 43
• Uppajjanaka: adj. arising; appearing; coming into being [ud + √pad + ya + ana + ka]
• Adenta: prp. not giving; not offering ✗
• Anuppajjanakakilesassa uppajjituṃ adentā: not giving rise (to rise) to (of) non-arising defilement
• Satisammosa: masc. loss of memory, forgetfulness
• Satisammosena uppannakilesaṃ pajahantā: being one who is abandoning defilement(s) arisen due to forgetfulness
• Sabbete kilesabandhanābhāvena (bandhana abhāva) mārabandhanasaṅkhātā tebhūmakavaṭṭā muccissantīti.: all of them will free (themselves) of the cycle of three realms, which is reckoned as the shackles of death, by the abscence / lack / non-existence of the bondages of defilements
• Cittavagga (part IV)
  • Paragraph 44
    • 5.cittahatthattheravatthu

      • anavaṭṭhitacittassāti (ā iti) imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto cittahatthattheraṃ ārabbha kathesi. Eko kira sāvatthivāsī kulaputto naṭṭhagoṇaṃ pariyesanto araññaṃ pavisitvā majjhaṇhike kāle goṇaṃ disvā goyūthe vissajjetvā, “Avassaṃ ayyānaṃ santike āhāramattaṃ labhissāmī”ti khuppipāsāpīḷito vihāraṃ pavisitvā bhikkhūnaṃ santikaṃ gantvā vanditvā ekamantaṃ nisīdi. Tasmiṃ kho pana samaye bhikkhūnaṃ avakkārapātiyaṃ bhuttāvasesakaṃ bhattaṃ hoti,

        singular	plural
        “anavaṭṭhitacittassa” means this Dhamma discourse, the Teacher, while dwelling in Sāvatthi, gave (talked, preached) concerning sb	about sb the elder Cittahattha. It is said that a certain son of a good famly, a dweller of Sāvatthi, searching for a lost cow, having entered a forest at noon time, having seen the cow, having released the cow herd, (he though): “
        Certainly, I’ll get some (a measure of) food in the presence	vicinity of the masters (venerables)”
        . Having entered the monastery oppressed by hunger and thirst, having gone to the vicinity	presence of the monks, having paid respect, he sat to a side. On that occasion, the leftover food of the monks was on a container for left-over food.

        • goyūtha: masc. herd of cattle
        • yūtha: masc. herd; flock; troop; multitude [√yu + tha] ~
        • naṭṭhagoṇaṃ: a lost cow
        • avassaṃ: ind. inevitably; certainly; without doubt; without fail [na > a + √vas + ya + aṃ] ✓
        • avakkārapāti: fem. bowl for leftovers; dish for remains of the meal [avakkāra + pāti] ✓
        • avakkāra: masc. leftovers; remains; lit. make down [ava + √kar + *a] ✓
        • pāti
          • fem. bowl; dish [√pā + ti] ✓
          • 2.1 pr. watches, protects ✗
          • 1.1 adj. throwing; shooting; lit. who causes to fall [√pat + *e + ī] ✓
          • 2.1 fem. bin; bucket; receptacle [√pā + tī] ✓
        • avasesaka: nt. what is left over ✗
  • Paragraph 45
    • te taṃ chātakapīḷitaṃ disvā, “Ito bhattaṃ gahetvā bhuñjāhī”ti vadiṃsu. Buddhakāle ca pana anekasūpabyañjanaṃ bhattaṃ uppajjati, so tato yāpanamattaṃ gahetvā bhuñjitvā pānīyaṃ pivitvā hatthe dhovitvā bhikkhū vanditvā, “Kiṃ, bhante, ajja ayyā nimantanaṭṭhānaṃ agamaṃsū”ti pucchi. “Natthi, upāsaka, bhikkhū imināva (iminā eva [parasaralopa]) nīhārena nibaddhaṃ labhantī”ti.
      • They, having seen his (him) lack of food, they said: “Having taken food from here, may you eat”. In the Buddha’s time, food (with) various kinds of curries and accompaniments was accrued. He, having taken from there just enough for sustainment (to sustain himself), having eaten, having drunk water, having washed the (his) hands, having paid respect to the monks, he asked: “Venerable sir, did the masters go to a place of invitation today (a place to which you were invited)?” “Devotee, there is no invitation, the monks continously get (food) in this way.”
      • chātaka: nt. famine; food shortage [√chā + ta + ka] ✓
      • nīhāra
        • masc. ejection ✗
        • masc. carrying out ✗
        • masc. way, manner ✗
        • masc. film (of oil) ✗
  • Paragraph 46
    • So “Mayaṃ uṭṭhāya samuṭṭhāya (tvā) rattindivaṃ nibaddhaṃ kammaṃ karontāpi evaṃ madhurabyañjanaṃ bhattaṃ na labhāma, ime kira nibaddhaṃ bhuñjanti, kiṃ me gihibhāvena, bhikkhu bhavissāmī”ti cintetvā bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Atha naṃ bhikkhū “Sādhu upāsakā”ti pabbājesuṃ. So laddhūpasampado sabbappakāraṃ vattapaṭivattaṃ akāsi. So buddhānaṃ uppannena lābhasakkārena katipāhaccayena (katipāhena accayena [parasaralopa]) thūlasarīro ahosi.
      • He thought: “Even having been (being) diligent always doing work day and night, we do not get food (with / of) sweets and curries thus. These (monks) definitely always eat. What is the state of a layperson for me? I shall become a monk!” Having approached the monks, he asked for ordination. Then, the monks told him, “It is good, devotee” (and) they caused (him) to ordain. He, being one who has gotten full ordination, performed duties and responsibilities in every way. With the arising of gain and fame of the Buddha, with the elapse of some short time, he became fat (big bodied).
      • uṭṭhāya: ger. (+abl) rising (from); emerging (from); getting up (from) [ud + √ṭhā + ya] ✓
      • sabbappakāra: masc. all ways; all manners ✗
  • Paragraph 47
    • Tato cintesi – “Kiṃ me bhikkhāya caritvā jīvitena, gihī bhavissāmī”ti. So vibbhamitvā gehaṃ pāvisi. Tassa gehe kammaṃ karontassa (bhavalakkhaṇa) katipāheneva (katipāhena eva [pubbasaralopa]) sarīraṃ milāyi. Tato “Kiṃ me iminā dukkhena, samaṇo bhavissāmī”ti cintetvā puna gantvā pabbaji. So katipāhaṃ vītināmetvā puna ukkaṇṭhitvā vibbhami. pabbajitakāle pana bhikkhūnaṃ upakārako hoti. So katipāheneva punapi ukkaṇṭhitvā, “Kiṃ me gihibhāvena, pabbajissāmī”ti gantvā bhikkhū vanditvā pabbajjaṃ yāci.
      • Next, he thought: “What is (the use) of the lifestyle of having wandered for alms for me? I will become a layperson.” He, having forsaken the order (disrobed), entered the house (became a householder). When he was doing the work in the house, in just a few days, the (his) body withered. Next, he having thought: “What is the use (by/with) of this suffering for me? I’ll become a monk”, again, having gone (to the monastery), he ordained. Having spent a few days, having become dissatisfied again, he forsook the order. During the period he was ordained (at the time of being ordained), he was supportive of (to) the monks. In just few days, yet one more time, having become dissatisfied, he thought: “What is the use of the state of a layperson for me? I will ordain.” Having gone, paid respect to the monks, he requested for ordination.
      • vibbhamitvā: abs. having gone astray, having forsaken the Order ✗
      • milāyi: aor. withered ✗
      • vītināmetvā
        • abs. (+acc) (of time) having spent [vi + ati + √nam + *e + tvā] ✓
        • abs. having waited ✗
  • Paragraph 48
    • Atha naṃ bhikkhū upakāravasena puna pabbājayiṃsu. Evaṃ so iminā niyāmeneva chakkhattuṃ pabbajitvā uppabbajito. Tassa bhikkhū “Esa cittavasiko hutvā vicaratī”ti cittahatthattheroti nāmaṃ kariṃsu. Tassevaṃ aparāparaṃ vicarantasseva bhariyā gabbhinī ahosi. So sattame vāre araññato kasibhaṇḍamādāya gehaṃ gantvā bhaṇḍakaṃ ṭhapetvā “Attano kāsāvaṃ gaṇhissāmī”ti gabbhaṃ pāvisi. Tasmiṃ khaṇe tassa bhariyā nipajjitvā niddāyati.
  • Paragraph 49
    • Tassā nivatthasāṭako apagato hoti, mukhato ca lālā paggharati, nāsā ghuraghurāyati, mukhaṃ vivaṭṭaṃ, dantaṃ ghaṃsati, sā tassa uddhumātakasarīraṃ viya upaṭṭhāsi. so “Aniccaṃ dukkhaṃ ida”nti saññaṃ labhitvā, “Ahaṃ ettakaṃ kālaṃ pabbajitvā imaṃ nissāya bhikkhubhāve saṇṭhātuṃ nāsakkhi”nti kāsāyakoṭiyaṃ gahetvā udare bandhitvā gehā nikkhami.
  • Paragraph 50
    • Athassa anantaragehe ṭhitā sassu taṃ tathā gacchantaṃ disvā, “Ayaṃ paṭiukkaṇṭhito bhavissati, idāneva araññato āgantvā kāsāvaṃ udare bandhitvāva gehā nikkhanto vihārābhimukho gacchati, kiṃ nu kho”ti gehaṃ pavisitvā niddāyamānaṃ dhītaraṃ passitvā “Imaṃ disvā so vippaṭisārī hutvā gato”ti ñatvā dhītaraṃ paharitvā “Uṭṭhehi kāḷakaṇṇi, sāmiko te taṃ niddāyamānaṃ disvā vippaṭisārī hutvā gato, natthi so ito paṭṭhāya tuyha”nti āha. “Apehi apehi, amma, kuto tassa gamanaṃ atthi, katipāheneva punāgamissatī”ti āha.
  • Paragraph 51
    • sopi “Aniccaṃ dukkha”nti vatvā gacchanto gacchantova sotāpattiphalaṃ pāpuṇi. So gantvā bhikkhū vanditvā pabbajjaṃ yāci. “Na sakkhissāma mayaṃ taṃ pabbājetuṃ, kuto tuyhaṃ samaṇabhāvo, satthakanisānapāsāṇasadisaṃ tava sīsa”nti. “Bhante, idāni maṃ anukampāya ekavāraṃ pabbājethā”ti. Te taṃ upakāravasena pabbājayiṃsu. So katipāheneva saha paṭisambhidāhi arahattaṃ pāpuṇi.
  • Paragraph 52
    • Tepi naṃ āhaṃsu – “Āvuso cittahattha, tava gamanasamayaṃ tvameva jāneyyāsi, imasmiṃ vāre te cirāyita”nti. “Bhante, saṃsaggassa atthibhāvakāle gatamhā, so no saṃsaggo chinno, idāni agamanadhammā jātamhā”ti. Bhikkhū satthu santikaṃ gantvā, “Bhante, ayaṃ bhikkhu amhehi evaṃ vutto evaṃ nāma kathesi, aññaṃ byākaroti, abhūtaṃ vadatī”ti āhaṃsu.
    • satthā “Āma, bhikkhave, mama putto attano anavaṭṭhitacittakāle saddhammaṃ ajānanakāle gamanāgamanaṃ akāsi, idānissa puññañca pāpañca pahīna”nti vatvā imā dve gāthā āha –
    • 38.“Anavaṭṭhitacittassa, saddhammaṃ avijānato;
    • pariplavapasādassa, paññā na paripūrati.
    • 39.“Anavassutacittassa, ananvāhatacetaso;
    • puññapāpapahīnassa, natthi jāgarato bhaya”nti.