Numbered Discourses
4. The Chapter with Sumanā

With Sumanā

Aṅguttara Nikāya
4. Sumanavagga
Sumanasutta
Numbered Discourses
4. The Chapter with Sumanā
With Sumanā
Aṅguttara Nikāya
4. Sumanavagga
Sumanasutta

Princess Sumanā asks the Buddha about the karmic results of generosity, when other qualities are equal.

Ruta suttaAN 5.31Sutta PiṭakaAṅguttara Nikāya5. Pañcakanipāta1. Paṭhamapaṇṇāsaka4. SumanavaggaSumanasutta
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At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

Ekaṁ samayaṁ …pe… anāthapiṇḍikassa ārāme. Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho sumanā rājakumārī bhagavantaṁ etadavoca:

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Ekaṁ samayaṁ …pe… anāthapiṇḍikassa ārāme.
Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:
Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho sumanā rājakumārī bhagavantaṁ etadavoca:

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.Ekaṁ samayaṁ …pe… anāthapiṇḍikassa ārāme. Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho sumanā rājakumārī bhagavantaṁ etadavoca:

“Sir, suppose there were two disciples equal in faith, ethics, and wisdom.One is a giver, one is not.When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.When they have become gods, would there be any distinction or difference between them?”

“Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā—eko dāyako, eko adāyako. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyuṁ. Devabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti? *nesaṁ → tesaṁ (bj)

“Sir, suppose there were two disciples equal in faith, ethics, and wisdom.
“Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā—
One is a giver, one is not.
eko dāyako, eko adāyako.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyuṁ.
When they have become gods, would there be any distinction or difference between them?”
Devabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti? *nesaṁ → tesaṁ (bj)

“Sir, suppose there were two disciples equal in faith, ethics, and wisdom.“Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā—One is a giver, one is not.eko dāyako, eko adāyako. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyuṁ. When they have become gods, would there be any distinction or difference between them?”Devabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti? *nesaṁ → tesaṁ (bj)

“There would be, Sumanā,” said the Buddha.

“Siyā, sumane”ti bhagavā avoca:

“There would be, Sumanā,” said the Buddha.
“Siyā, sumane”ti bhagavā avoca:

“There would be, Sumanā,” said the Buddha.“Siyā, sumane”ti bhagavā avoca:

“As a god, the one who was a giver surpasses the other in five respects:heavenly lifespan, beauty, happiness, glory, and sovereignty.As a god, the one who was a giver surpasses the other in these five respects.”

“yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti—dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena. Yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

“As a god, the one who was a giver surpasses the other in five respects:
“yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti—
heavenly lifespan, beauty, happiness, glory, and sovereignty.
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena.
As a god, the one who was a giver surpasses the other in these five respects.”
Yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

“As a god, the one who was a giver surpasses the other in five respects:“yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti—heavenly lifespan, beauty, happiness, glory, and sovereignty.dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena. As a god, the one who was a giver surpasses the other in these five respects.”Yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

“But sir, if they pass away from there and come back to this place as human beings, would there still be any distinction or difference between them?”

“Sace pana te, bhante, tato cutā itthattaṁ āgacchanti, manussabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

“But sir, if they pass away from there and come back to this place as human beings, would there still be any distinction or difference between them?”
“Sace pana te, bhante, tato cutā itthattaṁ āgacchanti, manussabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

“But sir, if they pass away from there and come back to this place as human beings, would there still be any distinction or difference between them?”“Sace pana te, bhante, tato cutā itthattaṁ āgacchanti, manussabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

“There would be, Sumanā,” said the Buddha.

“Siyā, sumane”ti bhagavā avoca:

“There would be, Sumanā,” said the Buddha.
“Siyā, sumane”ti bhagavā avoca:

“There would be, Sumanā,” said the Buddha.“Siyā, sumane”ti bhagavā avoca:

“As a human being, the one who was a giver would surpass the other in five respects:human lifespan, beauty, happiness, glory, and sovereignty.As a human being, the one who was a giver surpasses the other in these five respects.”

“yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti—mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena. Yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

“As a human being, the one who was a giver would surpass the other in five respects:
“yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti—
human lifespan, beauty, happiness, glory, and sovereignty.
mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena.
As a human being, the one who was a giver surpasses the other in these five respects.”
Yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

“As a human being, the one who was a giver would surpass the other in five respects:“yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti—human lifespan, beauty, happiness, glory, and sovereignty.mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena. As a human being, the one who was a giver surpasses the other in these five respects.”Yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”

“Sace pana te, bhante, ubho agārasmā anagāriyaṁ pabbajanti, pabbajitānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”
“Sace pana te, bhante, ubho agārasmā anagāriyaṁ pabbajanti, pabbajitānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”“Sace pana te, bhante, ubho agārasmā anagāriyaṁ pabbajanti, pabbajitānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

“There would be, Sumanā,” said the Buddha.

“Siyā, sumane”ti bhagavā avoca:

“There would be, Sumanā,” said the Buddha.
“Siyā, sumane”ti bhagavā avoca:

“There would be, Sumanā,” said the Buddha.“Siyā, sumane”ti bhagavā avoca:

“As a renunciate, the one who was a giver surpasses the other in five respects.They usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation.When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones.As a renunciate, the one who was a giver surpasses the other in these five respects.”

“yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti—yācitova bahulaṁ cīvaraṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ piṇḍapātaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ senāsanaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati appaṁ ayācito. Yehi kho pana sabrahmacārīhi saddhiṁ viharati tyassa manāpeneva bahulaṁ kāyakammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ vacīkammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ manokammena samudācaranti appaṁ amanāpena, manāpaṁyeva bahulaṁ upahāraṁ upaharanti appaṁ amanāpaṁ. Yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.

“As a renunciate, the one who was a giver surpasses the other in five respects.
“yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti—
They usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation.
yācitova bahulaṁ cīvaraṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ piṇḍapātaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ senāsanaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati appaṁ ayācito.
When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones.
Yehi kho pana sabrahmacārīhi saddhiṁ viharati tyassa manāpeneva bahulaṁ kāyakammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ vacīkammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ manokammena samudācaranti appaṁ amanāpena, manāpaṁyeva bahulaṁ upahāraṁ upaharanti appaṁ amanāpaṁ.
As a renunciate, the one who was a giver surpasses the other in these five respects.”
Yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.

“As a renunciate, the one who was a giver surpasses the other in five respects.“yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti—They usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation.yācitova bahulaṁ cīvaraṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ piṇḍapātaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ senāsanaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati appaṁ ayācito. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones.Yehi kho pana sabrahmacārīhi saddhiṁ viharati tyassa manāpeneva bahulaṁ kāyakammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ vacīkammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ manokammena samudācaranti appaṁ amanāpena, manāpaṁyeva bahulaṁ upahāraṁ upaharanti appaṁ amanāpaṁ. As a renunciate, the one who was a giver surpasses the other in these five respects.”Yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.

“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”

“Sace pana te, bhante, ubho arahattaṁ pāpuṇanti, arahattappattānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”
“Sace pana te, bhante, ubho arahattaṁ pāpuṇanti, arahattappattānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”“Sace pana te, bhante, ubho arahattaṁ pāpuṇanti, arahattappattānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

“In that case, I say there is no difference between the freedom of one and the freedom of the other.”

“Ettha kho panesāhaṁ, sumane, na kiñci nānākaraṇaṁ vadāmi, yadidaṁ vimuttiyā vimuttin”ti. *yadidaṁ vimuttiyā vimuttin”ti → vimuttanti (sya-all, km)

“In that case, I say there is no difference between the freedom of one and the freedom of the other.”
“Ettha kho panesāhaṁ, sumane, na kiñci nānākaraṇaṁ vadāmi, yadidaṁ vimuttiyā vimuttin”ti. *yadidaṁ vimuttiyā vimuttin”ti → vimuttanti (sya-all, km)

“In that case, I say there is no difference between the freedom of one and the freedom of the other.”“Ettha kho panesāhaṁ, sumane, na kiñci nānākaraṇaṁ vadāmi, yadidaṁ vimuttiyā vimuttin”ti. *yadidaṁ vimuttiyā vimuttin”ti → vimuttanti (sya-all, km)

“It’s incredible, sir, it’s amazing!This is quite enough to justify giving gifts and making merit.For merit is helpful for those who have become gods, human beings, and renunciates.”

“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvañcidaṁ, bhante, alameva dānāni dātuṁ alaṁ puññāni kātuṁ; yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

“It’s incredible, sir, it’s amazing!
“Acchariyaṁ, bhante, abbhutaṁ, bhante.
This is quite enough to justify giving gifts and making merit.
Yāvañcidaṁ, bhante, alameva dānāni dātuṁ alaṁ puññāni kātuṁ;
For merit is helpful for those who have become gods, human beings, and renunciates.”
yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

“It’s incredible, sir, it’s amazing!“Acchariyaṁ, bhante, abbhutaṁ, bhante. This is quite enough to justify giving gifts and making merit.Yāvañcidaṁ, bhante, alameva dānāni dātuṁ alaṁ puññāni kātuṁ; For merit is helpful for those who have become gods, human beings, and renunciates.”yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

“That’s so true, Sumanā.It’s quite enough to justify giving gifts and making merit.For merit is helpful for those who have become gods, human beings, and renunciates.”

“Evametaṁ, sumane. Alañhi, sumane, dānāni dātuṁ alaṁ puññāni kātuṁ. Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

“That’s so true, Sumanā.
“Evametaṁ, sumane.
It’s quite enough to justify giving gifts and making merit.
Alañhi, sumane, dānāni dātuṁ alaṁ puññāni kātuṁ.
For merit is helpful for those who have become gods, human beings, and renunciates.”
Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

“That’s so true, Sumanā.“Evametaṁ, sumane. It’s quite enough to justify giving gifts and making merit.Alañhi, sumane, dānāni dātuṁ alaṁ puññāni kātuṁ. For merit is helpful for those who have become gods, human beings, and renunciates.”Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

That is what the Buddha said.Then the Holy One, the Teacher, went on to say:

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: *Idaṁ vatvāna → idaṁ vatvā (bj, pts1ed)

That is what the Buddha said.
Idamavoca bhagavā.
Then the Holy One, the Teacher, went on to say:
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: *Idaṁ vatvāna → idaṁ vatvā (bj, pts1ed)

That is what the Buddha said.Idamavoca bhagavā. Then the Holy One, the Teacher, went on to say:Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: *Idaṁ vatvāna → idaṁ vatvā (bj, pts1ed)

“The moon so immaculate,journeying across the dimension of space;outshines with its radianceall the world’s stars.

“Yathāpi cando vimalo, gacchaṁ ākāsadhātuyā; Sabbe tārāgaṇe loke, ābhāya atirocati.

“The moon so immaculate,
“Yathāpi cando vimalo,
journeying across the dimension of space;
gacchaṁ ākāsadhātuyā;
outshines with its radiance
Sabbe tārāgaṇe loke,
all the world’s stars.
ābhāya atirocati.

“The moon so immaculate,“Yathāpi cando vimalo, journeying across the dimension of space;gacchaṁ ākāsadhātuyā; outshines with its radianceSabbe tārāgaṇe loke, all the world’s stars.ābhāya atirocati.

So too, a faithful individual,perfect in ethics,outshines with their generosityall the world’s stingy people.

Tatheva sīlasampanno, saddho purisapuggalo; Sabbe maccharino loke, cāgena atirocati.

So too, a faithful individual,
Tatheva sīlasampanno,
perfect in ethics,
saddho purisapuggalo;
outshines with their generosity
Sabbe maccharino loke,
all the world’s stingy people.
cāgena atirocati.

So too, a faithful individual,Tatheva sīlasampanno, perfect in ethics,saddho purisapuggalo; outshines with their generositySabbe maccharino loke, all the world’s stingy people.cāgena atirocati.

The thundering rain cloud,its hundred peaks wreathed in lightning,pours down over the rich earth,soaking the uplands and valleys.

Yathāpi megho thanayaṁ, vijjumālī satakkaku; Thalaṁ ninnañca pūreti, abhivassaṁ vasundharaṁ.

The thundering rain cloud,
Yathāpi megho thanayaṁ,
its hundred peaks wreathed in lightning,
vijjumālī satakkaku;
pours down over the rich earth,
Thalaṁ ninnañca pūreti,
soaking the uplands and valleys.
abhivassaṁ vasundharaṁ.

The thundering rain cloud,Yathāpi megho thanayaṁ, its hundred peaks wreathed in lightning,vijjumālī satakkaku; pours down over the rich earth,Thalaṁ ninnañca pūreti, soaking the uplands and valleys.abhivassaṁ vasundharaṁ.

Even so, an astute person accomplished in vision,a disciple of the fully awakened Buddha,surpasses a stingy personin five respects:

Evaṁ dassanasampanno, sammāsambuddhasāvako; Macchariṁ adhigaṇhāti, pañcaṭhānehi paṇḍito.

Even so, an astute person accomplished in vision,
Evaṁ dassanasampanno,
a disciple of the fully awakened Buddha,
sammāsambuddhasāvako;
surpasses a stingy person
Macchariṁ adhigaṇhāti,
in five respects:
pañcaṭhānehi paṇḍito.

Even so, an astute person accomplished in vision,Evaṁ dassanasampanno, a disciple of the fully awakened Buddha,sammāsambuddhasāvako; surpasses a stingy personMacchariṁ adhigaṇhāti, in five respects:pañcaṭhānehi paṇḍito.

long life and fame,beauty and happiness.Lavished with riches,they depart to rejoice in heaven.”

Āyunā yasasā ceva, *yasasā ceva → āyunā ca yasena ca (mr)vaṇṇena ca sukhena ca; Sa ve bhogaparibyūḷho, *bhogaparibyūḷho → bhogaparibbūḷho (bj, pts1ed); bhogaparibyuḷho (sya-all)pecca sagge pamodatī”ti.

long life and fame,
Āyunā yasasā ceva, *yasasā ceva → āyunā ca yasena ca (mr)
beauty and happiness.
vaṇṇena ca sukhena ca;
Lavished with riches,
Sa ve bhogaparibyūḷho, *bhogaparibyūḷho → bhogaparibbūḷho (bj, pts1ed); bhogaparibyuḷho (sya-all)
they depart to rejoice in heaven.”
pecca sagge pamodatī”ti.

long life and fame,Āyunā yasasā ceva, *yasasā ceva → āyunā ca yasena ca (mr)beauty and happiness.vaṇṇena ca sukhena ca; Lavished with riches,Sa ve bhogaparibyūḷho, *bhogaparibyūḷho → bhogaparibbūḷho (bj, pts1ed); bhogaparibyuḷho (sya-all)they depart to rejoice in heaven.”pecca sagge pamodatī”ti.

Paṭhamaṁ.

Paṭhamaṁ.

Paṭhamaṁ.