… Evamevaṁ kho, bhikkhave, appakā te sattā ye saṁvejaniyesu ṭhānesu saṁvijjanti;  … so too the sentient beings inspired by inspiring places are few, 
atha kho eteva sattā bahutarā ye saṁvejaniyesu ṭhānesu na saṁvijjanti. 
while those who are uninspired are many. 

Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena.  You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them; 
Evaṁ vutte, ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: 
When this was said, the brahmin Ārāmadaṇḍa got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times: 

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.  It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. 
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti: 
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve memorized those teachings they don’t question or examine each other, saying: 
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. 
It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. 
Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. 
But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. 

Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.  It’s when a person is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. 
venakule vā nesādakule vā → nesādakule vā veṇakule vā (si, pts1ed), veṇakule vā nesādakule vā (sya-all, km) 

Nesāhaṁ kiñci nānākaraṇaṁ passāmī’ti.  Because I can’t see any difference between them.’ 

Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā.  But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. 

Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā.  But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. 

Yathā kho pana, bhikkhave, aññesaṁ nivesane dāsakammakaraporisassa kaṇājakaṁ bhojanaṁ dīyati bilaṅgadutiyaṁ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṁsodano dīyati.  While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s home they are given fine rice with meat. 
nivesane → nivesanesu (bj, sya-all, pts1ed) 

Saddhā ca nesaṁ sugate,  and whose faith in the Holy One 

Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati.  When this happens, a mother can’t find her child, and a child can’t find their mother. 
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. 
When this happens, a mother can’t find her child, and a child can’t find their mother. 
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. 
When this happens, sometimes a mother can find her child, and a child can find their mother. 
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. 
When this happens, sometimes a mother can find her child, and a child can find their mother. 

“Ye, ānanda, anukampeyyātha ye ca sotabbaṁ maññeyyuṁ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā.  “Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things. 
Ye, ānanda, anukampeyyātha ye ca sotabbaṁ maññeyyuṁ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, imesu tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. 
Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these three things.” 

Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ vedanaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
They truly see any kind of feeling at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ saññaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
They truly see any kind of perception at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
They truly see any kind of choices at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
They truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sānuseti.  so ignorance and unknowing of the six fields of contact linger on inside. 
Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sā nānuseti. 
so ignorance and unknowing of the six fields of contact don’t linger on inside. 

Parisākasaṭo ca panesa vuccati.  are called ‘an assembly of the dregs’: 
Parisāya maṇḍo ca panesa vuccati, 
are called ‘an assembly of the cream’: 

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;  Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; 
Furthermore, a mendicant is content with any kind of almsfood … 
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; 
Furthermore, a mendicant is content with any kind of lodgings … 

Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṁ sutvā yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti:  Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. 

Yo ca tesaṁ tattha tattha,  A mendicant who knows each of these, 
tesaṁ → nesaṁ (bj, sya-all, km) 

Caraṇūpapannesu mahaggatesu;  who have good conduct, and are big-hearted— 

Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.  It’s when a person is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. 
Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati; 
It’s when a person is reborn in a low family … 

Kathaṁ pana tvaṁ, kesi, assadammaṁ vinesī”ti?  Just how do you guide a horse in training?” 

“Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo.  “Mendicants, in your own way you should practice diligence, mindfulness, and guarding of the mind in four situations. 

Rāgavepullattaṁ, dosavepullattaṁ, mohavepullattaṁ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu na kamati.  They have much greed, much hate, and much delusion; and their wisdom eye doesn’t go into the many deep matters. 
Rāgatanuttaṁ, dosatanuttaṁ, mohatanuttaṁ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu kamati. 
Their greed, hate, and delusion grow less; and their wisdom eye goes into the many deep matters. 

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

Sammāsamādhi, sāḷha, ariyasāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṁ santā na sakkarissanti na garuṁ karissanti na mānessanti na pūjessanti;  If they’re in harmony they won’t honor, respect, revere, or venerate me, 
vaggā pana maṁ sakkarissanti garuṁ karissanti mānessanti pūjessantī’ti. 
but if they’re divided they will.’ 

nesā natthī’ti vadāmi.  there’s no denying.’ 

Catūsu sammappadhānesu.  In the four right efforts. 
Catūsu satipaṭṭhānesu. 
In the four kinds of mindfulness meditation. 
Catūsu jhānesu. 
In the four absorptions. 

Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti—  When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized. 

Devabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?  When they have become gods, would there be any distinction or difference between them?” 
nesaṁ → tesaṁ (bj) 
“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, 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 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?” 
“Ettha kho panesāhaṁ, sumane, na kiñci nānākaraṇaṁ vadāmi, yadidaṁ vimuttiyā vimuttin”ti. 
“In that case, I say there is no difference between the freedom of one and the freedom of the other.” 

‘ye te bhattu garuno bhavissanti mātāti vā pitāti vā samaṇabrāhmaṇāti vā, te sakkarissāma garuṁ karissāma mānessāma pūjessāma abbhāgate ca āsanodakena paṭipūjessāmā’ti.  ‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’ 

Karonti nesaṁ kiccāni,  They do for their parents, 

Neso jano svāsīsado,  It’s not good to sit with such a person, 

Ekamantaṁ nisinno kho mahānāmo licchavi udānaṁ udānesi:  and expressed this heartfelt sentiment, 

Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṁ odahissanti, na aññā cittaṁ upaṭṭhapessanti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.  When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing. 
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhapessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. 
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing. 

gāmanigamarājadhānīsu osaritvā vāsaṁ kappessanti, cīvarahetu ca anekavihitaṁ anesanaṁ appatirūpaṁ āpajjissanti.  They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get robes in many kinds of wrong and inappropriate ways. 
gāmanigamarājadhānīsu osaritvā vāsaṁ kappessanti jivhaggena rasaggāni pariyesamānā, piṇḍapātahetu ca anekavihitaṁ anesanaṁ appatirūpaṁ āpajjissanti. 
They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get almsfood in many kinds of wrong and inappropriate ways. 
gāmanigamarājadhānīsu osaritvā vāsaṁ kappessanti, senāsanahetu ca anekavihitaṁ anesanaṁ appatirūpaṁ āpajjissanti. 
They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get lodgings in many kinds of wrong and inappropriate ways. 

puthujjanānañcepi, bhikkhave, tathāgato dhammaṁ deseti antamaso annabhāranesādānampi, sakkaccaññeva tathāgato dhammaṁ deseti, no asakkaccaṁ.  or ordinary people—even food-carriers and hunters—he teaches them carefully, not carelessly. 
annabhāranesādānampi → annabhāranesādānaṁ (mr) 

catūsu satipaṭṭhānesu suppatiṭṭhitacitto hoti;  Their mind is firmly established in the four kinds of mindfulness meditation. 
Ahaṁ khomhi catūsu satipaṭṭhānesu suppatiṭṭhitacitto. 
mindful … 

‘neso dhammo mayi saṁvijjatī’”ti.   

Saddhā ca nesaṁ sugate,  and whose faith in the Holy One 

Nesajjikasutta  Those Who Never Lie Down 
“Pañcime, bhikkhave, nesajjikā …pe…. 
“These five never lie down. …” 

Nesajjaṁ santhataṁ ekāsanikaṁ,  " 

So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati.  He has sex only with a brahmin woman. He does not have sex with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. 
So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati. 
 
So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. 
He has sex with a brahmin woman, as well as with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. 
So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. 
He has sex with a brahmin woman, as well as with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. 

Evaṁ vutte, kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:  When this was said, the brahmin Kāraṇapālī got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times: 

Attheso, bhikkhave, lābho; neso natthīti vadāmi.  There is such an acquisition, I don’t deny it. 
Atthesā, bhikkhave, sikkhā; nesā natthīti vadāmi. 
There is such a training, I don’t deny it. 
Atthesā, bhikkhave, pāricariyā; nesā natthīti vadāmi. 
There is such service, I don’t deny it. 
Atthesā, bhikkhave, anussati; nesā natthīti vadāmi. 
There is such recollection, I don’t deny it. 

Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.  It’s when someone is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. 
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. 
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. 
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. 
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. 

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ, yathārūpe anāsane nisinnaṁ, yathārūpe agocare carantaṁ, yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.  Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. 

Yāvakīvañca, licchavī, vajjī ye te vajjīnaṁ vajjimahallakā te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti;  As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, 
Yāvakīvañca, licchavī, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti; 
As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, 

“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  “As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline. 
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. 
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline. 

Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline. 
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. 
As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline. 

Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatan”ti.  May they eat grass and drink cool water and enjoy a cool breeze!” 

“Ko paneso, bhadramukhā”ti?  “But who might you be, dearest?” 
‘Ko paneso, bhadramukhā’ti? 
I asked: ‘But who might you be, dearest?’ 

‘neso dhammo neso vinayo netaṁ satthusāsanan’ti.  not the teaching, not the training, and not the Teacher’s instructions. 

“Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṁ, bho gotama, jeṭṭho hotī”ti.  “Mister Gotama, that should be called the eldest. For it is the eldest among them.” 

“Dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.  “For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.” 
‘dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. 
consider giving to the Jain ascetics when they come. 

“mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṁ kārema vasaṁ vattema.  “Honorable Anuruddha, we are the deities called ‘Agreeable’. We wield authority and control over three things. 
Mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṁ kārema vasaṁ vattemā”ti. 
We are the deities called ‘Agreeable’. We wield authority and control over these three things.” 
‘mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṁ kārema vasaṁ vattema. 
 
Mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṁ kārema vasaṁ vattemā’ti. 
 

‘neso dhammo, neso vinayo, netaṁ satthusāsanan’ti.  not the teaching, not the training, and not the Teacher’s instructions. 

Bhāsitā kho panesā, bhante, bhagavatā vācā:  Sir, you once made this statement: 
Bhāsitā kho panesā, bhante, bhagavatā vācā: 
Sir, you once made this statement: 
Bhāsitā kho panesā, bhante, bhagavatā vācā: 
Sir, you once made this statement: 
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: 
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: 

Chasu ajjhattikesu āyatanesu—  The six interior sense fields. … 

Catūsu satipaṭṭhānesu—  The four kinds of mindfulness meditation. … 

Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati.  And so they meditate observing not-self in the six interior and exterior sense fields. 

‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti?  ‘This one has just the same qualities as the other, so why is one worse and one better?’ 
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti? 
‘This one has just the same qualities as the other, so why is one worse and one better?’ 

Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ.  Have confidence in Sāriputta and Moggallāna, 
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. 
Have confidence in Sāriputta and Moggallāna, 
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. 
Have confidence in Sāriputta and Moggallāna, 
“pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. 
“Kokālika, have confidence in Sāriputta and Moggallāna, 
Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajjati sāriputtamoggallānesu cittaṁ āghātetvā. 
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna. 
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. 
He was reborn in the pink lotus hell because of his resentment for Sāriputta and Moggallāna.” 
kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā’ti. 
 
Padumaṁ kho pana, bhikkhu, nirayaṁ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. 
The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” 

Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.  But that view is created, conditioned, chosen, dependently originated. 
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. 
But that view is created, conditioned, chosen, dependently originated. 
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. 
But that view is created, conditioned, chosen, dependently originated. 
‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, na meso attā’ti— 
And what’s suffering is not mine, I am not this, this is not my self. 
‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ. 
And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self. 

Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā.  But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors. 

Sā kho panesā, bhikkhave, sanaṅkumārena gāthā bhāsitā subhāsitā, no dubbhāsitā; atthasaṁhitā, no anatthasaṁhitā; anumatā mayā.  Now, that verse spoken by the divinity Sanaṅkumāra is well spoken, not poorly spoken. It’s beneficial, not pointless, and I agree with it. 

“Kacci panāyaṁ, subhūti, saddho bhikkhu sudattassa upāsakassa putto saddhā agārasmā anagāriyaṁ pabbajito sandissati saddhāpadānesū”ti?  “Well, I hope this mendicant Saddha exhibits the various evidences of faith.” 
Idānāhaṁ jānissāmi yadi vā ayaṁ bhikkhu sandissati saddhāpadānesu yadi vā no”ti. 
Now I will find out whether or not this mendicant Saddha exhibits the various evidences of faith.” 

seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ  This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; 
‘That self of which you speak does exist, I don’t deny it. 
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; 
‘That self of which you speak does exist, I don’t deny it. 
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; 
‘That self of which you speak does exist, I don’t deny it. 
‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi; 
‘That self of which you speak does exist, I don’t deny it. 
‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; 
‘That self of which you speak does exist, I don’t deny it. 
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; 
‘That self of which you speak does exist, I don’t deny it. 
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; 
‘That self of which you speak does exist, I don’t deny it. 
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; 
‘That self of which you speak does exist, I don’t deny it. 
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; 
‘That self of which you speak does exist, I don’t deny it. 
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; 
‘That self of which you speak does exist, I don’t deny it. 

Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṁ udānesi:  Then Ajātasattu of Magadha, son of the princess of Videha, expressed this heartfelt sentiment, 
Ekamantaṁ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā rahadamiva vippasannaṁ udānaṁ udānesi: 
He looked around the Saṅgha of mendicants, who were so very silent, like a still, clear lake, and expressed this heartfelt sentiment, 
Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 
This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 

Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṁ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṁ koci āsanenapi nimantesi.  Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn’t invite me to a seat. 
Atha kho, ambaṭṭha, rājā okkāko udānaṁ udānesi: 
Then, Ambaṭṭha, King Okkāka expressed this heartfelt sentiment: 
Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṁ pubbapuriso. 
From that day on the Sakyans were recognized and he was their founder. 
Sā kaṇhaṁ nāma janesi. 
She gave birth to a boy named “Black”. 
Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā. 
That verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me. 
Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. 
Then while walking beside the Buddha, Ambaṭṭha scrutinized his body for the thirty-two marks of a great man. 
Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. 
Then Pokkharasāti scrutinized the Buddha’s body for the thirty-two marks of a great man. 

Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.  Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects: 
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi. 
These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice. 
Yepi nesaṁ ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. 
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. 
Esāhaṁ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṁ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatū”ti. 
And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!” 

Tehipi me saddhiṁ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti.  They agree with me in some matters and disagree in others. 
‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. 
‘Let us leave aside those matters on which we disagree. 
Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: 
But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 
For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar— 
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 
 
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 
 
pañhañca naṁ pucchanti; no ca kho nesaṁ pañhaṁ puṭṭho byākaroti …pe… 
Or he doesn’t answer their questions. … 
pañhañca nesaṁ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṁ ārādheti …pe… 
Or his answers are not satisfactory. … 
‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṁ pucchanti, pañhañca nesaṁ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṁ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā. 
What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he roars it in the assemblies; he roars it boldly; they question him; he answers their questions; his answers are satisfactory; they think him worth listening to; they’re confident after listening; they show their confidence; they practice accordingly; and they succeed in their practice.’ 

Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.  It won’t be hard for you to hear about that later. 
tvaṁyeva nesaṁ eko cakkhumā. 
You are the only one whose eyes are clear. 

‘Kiṁ paneso, samma sārathi, jiṇṇo nāmā’ti?  ‘But why is he called an old man?’ 
“Kiṁ paneso, samma sārathi, jiṇṇo nāmā”ti? 
 
‘Kiṁ paneso, samma sārathi, byādhito nāmā’ti? 
‘But why is he called a sick man?’ 
“Kiṁ paneso, samma sārathi, byādhito nāmā”ti? 
 
‘Kiṁ paneso, samma sārathi, pabbajito nāmā’ti? 
‘But why is he called a renunciate?’ 
Sutvāna nesaṁ etadahosi: 
It occurred to them, 

“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  “As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline. 
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. 
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline. 
Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. 
As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline. 
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. 
As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline. 
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. 
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, 
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi, 
“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, 
‘ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. 
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’” 
Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. 
Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho’”ti. 
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: 
Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment: 
Bhāsitā kho panesā, bhante, bhagavatā vācā: 
Sir, you once made this statement: 
Bhāsitā kho panesā, bhante, bhagavatā vācā: 
Sir, you once made this statement: 
Bhāsitā kho panesā, bhante, bhagavatā vācā: 
Sir, you once made this statement: 
Bhāsitā kho panesā, bhante, bhagavatā vācā: 
Sir, you once made this statement: 
Bhāsitā kho panesā, bhante, bhagavatā vācā: 
Sir, you once made this statement: 
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: 
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: 
Bhāsitā kho panesā, bhante, bhagavatā vācā: 
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: 
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: 
Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṁ sandhāgāre sattipañjaraṁ karitvā dhanupākāraṁ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṁsu garuṁ kariṁsu mānesuṁ pūjesuṁ. 
Then the Mallas made a cage of spears for the Buddha’s relics in the town hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances. 

Atha kho, ānanda, rājā mahāsudassano yena mahāviyūhaṁ kūṭāgāraṁ tenupasaṅkami; upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre ṭhito udānaṁ udānesi:  Then he went to the great foyer, stood at the door, and expressed this heartfelt sentiment: 

Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu:  Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vacchas, Kurus and Pañcālas, Macchas and Sūrasenas: 
cetivaṁsesu → cetiyavaṁsesu (mr) | majjhasūrasenesu → macchasūrasenesu (si, pts1ed); macchasurasenesu (sya-all, km) 
“bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: 
 
“bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: 
 
‘bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: 
 
“gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. 
“I shall know their destiny, where they are reborn in the next life.” 
‘gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā’ti. 
 
“gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. 
 
Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Idaṁ nesaṁ hoti āsanasmiṁ; 
When the gods of the thirty-three have a gathering like this, that is how they are seated. 
sakesu sakesu āsanesu ṭhitā avipakkantā. 
Each one, having been advised, stood at his own seat without departing. 
Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: 
Then the gods of the thirty-three sat in their own seats, saying, 
Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: 
And the four great kings did likewise. 

Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṁ nesaṁ hoti āsanasmiṁ;  When the gods of the thirty-three have a gathering like this, that is how they are seated. 
Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā. 
Each one, having been advised, stood at his own seat without departing. 
Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: 
Then the gods of the thirty-three sat in their own seats, saying, 
Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: 
And the four great kings did likewise. 

naḷorājā janesabho;  and the kings Nala and Janesabha. 
janesabho → janosabho (sya-all, km) 
āguṁ vāsavanesino; 
as did the Vāsavanesi gods. 
nesaṁ lomāpi iñjayuṁ. 
and not a single hair was stirred! 
sāvakā te janesutā’”ti. 
the disciples well-known among men.” 

‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti?  so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?” 
‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti. 
so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.” 
desayāmi jane sutaṁ; 
as I had learned it among men. 
jane sutaṁ → janesuta (bj) 
Atha kho sakko devānamindo pāṇinā pathaviṁ parāmasitvā tikkhattuṁ udānaṁ udānesi: 
Then Sakka, touching the ground with his hand, expressed this heartfelt sentiment three times: 

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.  Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. 
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? 
And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields? 
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. 
That’s how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense fields. 
Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? 
But where does that craving arise and where does it settle? 
Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? 
 

Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—  The ascetic Gotama has told the assembly 
Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā— 
The ascetic Gotama has told the assembly 
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. 
In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! 
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. 
In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’ 
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. 
In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’ 
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. 
In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! 

Puna caparaṁ, nigrodha, tapassī bhojanesu vodāsaṁ āpajjati:  Furthermore, a mortifier becomes fussy about food, saying, 
Puna caparaṁ, nigrodha, tapassī bhojanesu na vodāsaṁ āpajjati: 
Furthermore, a mortifier doesn’t become fussy about food, saying, 

Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṁ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṁsu:  Both these things occur like this, mixed up in these four classes—the dark and the bright, that which is praised and that which is criticized by sensible people. Yet of this the brahmins say: 
Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena. 
Because any mendicant from these four classes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is said to be foremost by virtue of principle, not against principle. 
Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. 
and so were months and fortnights, 
Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. 
and years and seasons. 
Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. 
 
Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. 
 
Atha kho te, vāseṭṭha, sattā yo nesaṁ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṁ sattaṁ upasaṅkamitvā etadavocuṁ: 
Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said, 
Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena. 
Any mendicant from these four classes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is said to be the foremost by virtue of principle, not against principle. 
Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṁhitā, no anatthasaṁhitā. Anumatā mayā. 
That verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it. 

“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi.  “Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, 
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi. 
“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, 
Ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. 
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’ 
Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. 
 
Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho. 
 
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti padhānesu. 
And moreover, sir, how the Buddha teaches the kinds of striving is unsurpassable. 
Etadānuttariyaṁ, bhante, padhānesu. 
This is unsurpassable when it comes to the kinds of striving. 

Atha nesaṁ satthuno antaradhānaṁ hoti.  And then their teacher passes away. 
Atha nesaṁ satthuno antaradhānaṁ hoti. 
And then their teacher passes away. 
Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati. 
And so the Realized One has speech that’s well-timed, true, meaningful, in line with the teaching and training. That’s why he’s called the ‘Realized One’. 

Attāpissa agutto arakkhito hoti, puttadāropissa agutto arakkhito hoti, sāpateyyampissa aguttaṁ arakkhitaṁ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu, abhūtavacanañca tasmiṁ rūhati, bahūnañca dukkhadhammānaṁ purakkhato hoti.  Yourself, your partners and children, and your property are all left unguarded. You’re suspected of bad deeds. Untrue rumors spread about you. You’re at the forefront of many things that entail suffering. 
ca hoti pāpakesu ṭhānesu → tesu tesu ṭhānesu (sya-all) 
Atītena paṭisantharati, anāgatena paṭisantharati, niratthakena saṅgaṇhāti, paccuppannesu kiccesu byasanaṁ dasseti. 
They’re hospitable in the past. They’re hospitable in the future. They’re full of meaningless pleasantries. When something needs doing in the present they point to their own misfortune. 
Pamattaṁ rakkhati, pamattassa sāpateyyaṁ rakkhati, bhītassa saraṇaṁ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṁ bhogaṁ anuppadeti. 
They guard you when you’re negligent. They guard your property when you’re negligent. They keep you safe in times of danger. When something needs doing, they provide you with twice the money you need. 
Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā— 
A child should serve their parents as the eastern quarter in five ways, thinking: 
ne → nesaṁ (sya-all, pts1ed) 
bhato ne bharissāmi, kiccaṁ nesaṁ karissāmi, kulavaṁsaṁ ṭhapessāmi, dāyajjaṁ paṭipajjāmi, atha vā pana petānaṁ kālaṅkatānaṁ dakkhiṇaṁ anuppadassāmīti. 
‘I will support those who supported me. I’ll do my duty for them. I’ll maintain the family lineage. I’ll take care of the inheritance. When they have passed away, I’ll make an offering on their behalf.’ 

naḷo rājā janesabho.  and the kings Nala and Janesabha, 
janesabho → janosabho (sya-all) 
naḷo rājā janesabho. 
 

Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.  Inspiration, and making a suitable effort when inspired by inspiring places. 
Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. 
A mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down. 
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. 
Furthermore, a mendicant is content with any kind of almsfood … 
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. 
Furthermore, a mendicant is content with any kind of lodgings … 

Yathārūpe anāsane nisinnaṁ yathārūpe agocare carantaṁ yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.  Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. 

tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu vihareyyaṁ appeva nāmāhaṁ bhayabheravaṁ passeyyan’ti.  On such nights, why don’t I stay in awe-inspiring and hair-raising shrines in parks, forests, and trees? In such lodgings, hopefully I might see that fear and dread.’ 
tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu viharāmi. 

“Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;  “Reverends, take the case of the person who has a blemish and does not understand it. You can expect that they won’t generate enthusiasm, make an effort, or rouse up energy to give up that blemish. 
“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; 
“In the same way, take the case of the person who has a blemish and does not understand it. You can expect that … 
Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; 
Take the case of the person who has a blemish and does understand it. You can expect that they will generate enthusiasm, make an effort, and rouse up energy to give up that blemish. 
“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; 
“In the same way, take the case of the person who has a blemish and does understand it. You can expect that … 

yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṁ ‘netaṁ mama, nesohamasmi, na me so attā’ti—evametaṁ yathābhūtaṁ sammappaññā passato evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti.  A mendicant gives up and lets go of these views by truly seeing with right wisdom where they arise, where they settle in, and where they operate as: ‘This is not mine, I am not this, this is not my self.’ 
So vata, cunda, attanā adanto avinīto aparinibbuto paraṁ damessati vinessati parinibbāpessatīti netaṁ ṭhānaṁ vijjati. 
If you’re not tamed, trained, and quenched yourself, it is quite impossible for you to help tame, train, and extinguish someone else. 
So vata, cunda, attanā danto vinīto parinibbuto paraṁ damessati vinessati parinibbāpessatīti ṭhānametaṁ vijjati. 
But if you are tamed, trained, and quenched yourself, it is quite possible for you to help tame, train, and extinguish someone else. 

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.  Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. 
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? 
And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields? 
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. 
That’s how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense fields. 

Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi.  But it’s not easy to find a realm that I haven’t previously transmigrated to in all this long time, except for the gods of the pure abodes. 
Na kho pana so → na kho paneso (bj, sya-all) 

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.  Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing. 
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. 
Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing. 

Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.  Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing. 
Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. 
Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing. 

Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu.  Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate is the source from which judgments driven by proliferating perceptions beset a person. This occurs with respect to sights known by the eye in the past, future, and present. 
manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu. 
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate is the source from which judgments driven by proliferating perceptions beset a person. This occurs with respect to ideas known by the mind in the past, future, and present. 

rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;  They regard form like this: ‘This is not mine, I am not this, this is not my self.’ 
vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; 
They also regard feeling … 
saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; 
perception … 
saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; 
choices … 
yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; 
whatever is seen, heard, thought, known, attained, sought, and explored by the mind like this: ‘This is not mine, I am not this, this is not my self.’ 
tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
They also regard like this: ‘This is not mine, I am not this, this is not my self.’ 
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
“So, mendicants, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā.  For they eat the seed we’ve sown without us knowing how they come and go. 
Na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. 
 
Imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. 
For they eat the seed we’ve sown without us knowing how they come and go. 

Ñāṇañca pana nesaṁ dassanaṁ udapādi:  Knowledge and vision arose in them: 
‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti. 
‘Our freedom is unshakable; this is our last rebirth; now there’ll be no more future lives.’ 
akuppā no vimutti → akuppā nesaṁ vimutti (mr) 

Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:  When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times: 

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

“Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti, te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti.  “Reverend Sāriputta, it’s when two mendicants engage in discussion about the teaching. They question each other and answer each other’s questions without faltering, and their discussion on the teaching flows on. 
‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti. Te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. 
‘It’s when two mendicants engage in discussion about the teaching … 

“Idha, aggivessana, mama sāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati;  “It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
“Idha, aggivessana, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti; 
“It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. 

“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening. 
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. 
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening. 
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. 
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening. 

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 
nāssa → na nesaṁ (bj) 

Idaṁ nesaṁ nānākaraṇan”ti.   
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti? 
What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?” 
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti. 
“These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.” 
Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti. 
That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.” 

“vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā”ti.  “Mendicants, a mendicant who is an inquirer, unable to comprehend another’s mind, should scrutinize the Realized One to see whether he is a fully awakened Buddha or not.” 
“Vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu: 
“Mendicants, a mendicant who is an inquirer, unable to comprehend another’s mind, should scrutinize the Realized One for two things—things that can be seen and heard: 
Tamenaṁ samannesamāno evaṁ jānāti: 
Scrutinizing him they find that 
Yato naṁ samannesamāno evaṁ jānāti: 
 
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati: 
They scrutinize further: 
Tamenaṁ samannesamāno evaṁ jānāti: 
Scrutinizing him they find that 
Yato naṁ samannesamāno evaṁ jānāti: 
 
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati: 
They scrutinize further: 
Tamenaṁ samannesamāno evaṁ jānāti: 
Scrutinizing him they find that 
Yato naṁ samannesamāno evaṁ jānāti: 
 
‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti, tato naṁ uttariṁ samannesati: 
They scrutinize further: 
Tamenaṁ samannesamāno evaṁ jānāti: 
Scrutinizing him they find that 
Yato naṁ samannesamāno evaṁ jānāti: 
 
‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti, tato naṁ uttariṁ samannesati: 
They scrutinize further: 
Tamenaṁ samannesamāno evaṁ jānāti: 
Scrutinizing him they find that 
Yato naṁ samannesamāno evaṁ jānāti: 
 
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti, tato naṁ uttariṁ samannesati: 
They scrutinize further: 
Tamenaṁ samannesamāno evaṁ jānāti: 
Scrutinizing him they find that 
Evaṁ kho, bhikkhave, tathāgate dhammasamannesanā hoti. 
That is how there is legitimate scrutiny of the Realized One, 

Iti kho maṁ, bhikkhave, māro pāpimā brahmaparisaṁ upanesi.  And so Māra the Wicked presented the assembly of the Divinity to me. 
‘sace kho tvaṁ, mārisa, evaṁ pajānāsi, sace tvaṁ evaṁ anubuddho, mā sāvake upanesi, mā pabbajite; 
‘If such is your understanding, good sir, do not present it to your disciples or those gone forth! 
Te sāvake upanesuṁ pabbajite, sāvakānaṁ dhammaṁ desesuṁ pabbajitānaṁ, sāvakesu gedhimakaṁsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṁ dhammaṁ desetvā pabbajitānaṁ, sāvakesu gedhitacittā pabbajitesu, 
They presented, taught, and wished this for their disciples and those gone forth. 
Te na sāvake upanesuṁ na pabbajite, na sāvakānaṁ dhammaṁ desesuṁ na pabbajitānaṁ, na sāvakesu gedhimakaṁsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṁ dhammaṁ desetvā na pabbajitānaṁ, na sāvakesu gedhitacittā na pabbajitesu, 
They did not present, teach, or wish this for their disciples and those gone forth. 

disvāna nesaṁ etadahosi:  and said, 

te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti.  They meditate with their minds firmly established in the four kinds of mindfulness meditation. 
Mayampi hi, bhante, gihī odātavasanā kālena kālaṁ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. 
For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of mindfulness meditation. 
Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti. 
But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another. 

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 the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by the Buddha.” 

Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ.  The Buddha has inspired me to have love, confidence, and respect for ascetics! 

“Dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.  “For a long time now, householder, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.” 
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. 
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come. 
Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. 
If your child is a boy, I’ll buy you a male monkey, 
Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. 
but if it’s a girl, I’ll buy a female monkey.’ 

Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;  But let us grant that those who say that there is no other world are correct. 
Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; 
But let us grant that those who say that there is no other world are correct. 
Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; 
But let us grant that those who say that there is no effective action are correct. 
Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; 
But let us grant that those who say that there is no effective action are correct. 
Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; 
But let us grant that those who say that there is no causality are correct. 
Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; 
But let us grant that those who say that there is no causality are correct. 

“yaṁ kiñci, rāhula, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabban”ti.  “Rāhula, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’” 
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

“Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti.  “In that case, I say it is the diversity of their faculties.” 
Ettha kho panesāhaṁ → ettha kho tesāhaṁ (bj, sya-all, km, pts1ed) 

“Evametaṁ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti.  “That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. 

Atha kho bhagavā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:  Then on that occasion the Buddha expressed this heartfelt sentiment: 

Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya.  It won’t be hard for you to hear about that later. 

Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.  It won’t be hard for you to hear about that later. 
neso etaṁ jānāti; 
He doesn’t know that. 
neso etaṁ jānāti; 
He doesn’t know that. 
Ahaṁ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. 
But sometimes I even stay in bungalows, plastered inside and out, draft-free, with doors fastened and windows shuttered. 
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 
They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 
nāssa → na nesaṁ (bj) 

Samuṭṭhānampi nesaṁ vuttaṁ.  Where they stem from has been stated. 
Nirodhopi nesaṁ vutto. 
Their cessation has also been stated. 
Samuṭṭhānampi nesaṁ vuttaṁ. 
Where they stem from has been stated. 
Nirodhopi nesaṁ vutto. 
Their cessation has also been stated. 
Samuṭṭhānampi nesaṁ vuttaṁ. 
Where they stem from has been stated. 
Nirodhopi nesaṁ vutto. 
Their cessation has also been stated. 
Samuṭṭhānampi nesaṁ vuttaṁ. 
Where they stem from has been stated. 
Nirodhopi nesaṁ vutto. 
Their cessation has also been stated. 

Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.  It won’t be hard for you to hear about that later. 

Ekamantaṁ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṁ udānesi:  and expressed this heartfelt sentiment: 

‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinesi.  ‘Yes, lord,’ replied Mātali, and did as Sakka asked. 

Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.  I can’t see any difference between them.” 
Nesaṁ → nāhaṁ (sya-all, km); na’saṁ (pts1ed) 
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. 
I can’t see any difference between them.” 
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. 
I can’t see any difference between them.” 
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. 
I can’t see any difference between them.” 
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. 
I can’t see any difference between them.” 
“Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. 
“Mister Kaccāna, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. 
Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ vīsatiyā yojanesu, tiṁsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. 
 

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho.  “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening. 
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. 
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening. 
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho. 
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are capable of knowledge and vision, of supreme awakening. 

tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:  On that occasion he expressed this heartfelt sentiment: 

Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:  Then King Pasenadi got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times: 

Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā;  Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. 
Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; 
These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. 

ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.  that would be for their lasting welfare and happiness.” 
ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti? 
would there be any difference between them?” 
“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi. 
“In that case, I say it is the diversity of their efforts in meditation. 
ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti? 
would there be any difference between them?” 
“Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ. 
“In that case, I say that there is no difference between the freedom of one and the freedom of the other. 

Ekamantaṁ nisinno kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.  and scrutinized his body for the thirty-two marks of a great man. 
Ekamantaṁ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. 
and scrutinized the Buddha’s body for the thirty-two marks of a great man. 

“yenesā, bho sela, nīlavanarājī”ti.  “There, Mister Sela, at that line of blue forest.” 
Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. 
and scrutinized the Buddha’s body for the thirty-two marks of a great man. 

Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontū’ti.  And let anyone here who was born in a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers take a drill-stick made from a dog’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’ 
yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṁ kātun”ti? 
and not the fire produced by the low class people with poor quality wood?” 
yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ. 
and so would the fire produced by the low class people with poor quality wood. 
amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī”ti. 
but not in the previous cases.” 

“Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.  “Mister Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. 
Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ vīsatiyā yojanesu … 
 
tiṁsāya yojanesu … 
 
cattārīsāya yojanesu … 
 
paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. 
 

Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati—  A householder or their child approaches and scrutinizes them for three kinds of things: 
Tamenaṁ samannesamāno evaṁ jānāti: 
Scrutinizing them they find: 
Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu. 
Scrutinizing them in this way they see that they are purified of qualities that arouse greed. Next, they search them for qualities that provoke hate. 
Tamenaṁ samannesamāno evaṁ jānāti: 
Scrutinizing them they find: 
Yato naṁ samannesamāno visuddhaṁ dosanīyehi dhammehi samanupassati, tato naṁ uttari samannesati mohanīyesu dhammesu. 
Scrutinizing them in this way they see that they are purified of qualities that provoke hate. Next, they scrutinize them for qualities that promote delusion. 
Tamenaṁ samannesamāno evaṁ jānāti: 
Scrutinizing them they find: 
Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati; 
Scrutinizing them in this way they see that they are purified of qualities that promote delusion. 
Ajanesi vata me bhavaṁ gotamo samaṇesu samaṇapemaṁ, samaṇesu samaṇapasādaṁ, samaṇesu samaṇagāravaṁ. 
The Buddha has inspired me to have love, confidence, and respect for ascetics! 

āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggiṁ abhinibbattentu, tejo pātukarontū’”ti?  And let anyone here who was born in a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers take a drill-stick made from a dog’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’ 
yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṁ kātun”ti? 
and not the fire produced by the low class people with poor quality wood?” 
yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ. 
and so would the fire produced by the low class people with poor quality wood. 

Sādānesu anādānaṁ,  not grasping among those who grasp: 

caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṁ seyyo, yaṁ vā te sammuccā vācaṁ bhāseyyuṁ yaṁ vā asammuccā”ti?  the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with the consensus of opinion?” 
“Katamā nesaṁ seyyo, yaṁ vā te mantā vācaṁ bhāseyyuṁ yaṁ vā amantā”ti? 
“What’s better for them: that their speech is thoughtful or thoughtless?” 
“Katamā nesaṁ seyyo, yaṁ vā te paṭisaṅkhāya vācaṁ bhāseyyuṁ yaṁ vā appaṭisaṅkhāyā”ti? 
“What’s better for them: that their speech follows reflection or is unreflective?” 
“Katamā nesaṁ seyyo, yaṁ vā te atthasaṁhitaṁ vācaṁ bhāseyyuṁ yaṁ vā anatthasaṁhitan”ti? 
“What’s better for them: that their speech is beneficial or worthless?” 
Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā udānaṁ udānesi: 
When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times, 

Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṁ udānaṁ udānesi:  Once, she tripped and expressed this heartfelt sentiment three times: 
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. 
“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening. 
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. 
That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening. 
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. 
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening. 

‘dhammaṁ nesaṁ desessan’ti.  ‘I should teach them the Dhamma.’ 
‘dhammaṁ nesaṁ desessan’ti. 
he should teach them the Dhamma, 
‘dhammaṁ nesaṁ desessan’ti tassapi hoti aññathattan”ti. 
changes his mind.” 
So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṁvutakārī. 
Truly, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. 
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī. 
“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. 
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī. 
“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. 

“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati.  “One truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

Kathaṁ jānato panāyasmato, kathaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti?  How does the venerable know and see regarding these six interior and exterior sense fields so that your mind is freed from defilements by not grasping?’ 
Evaṁ kho me, āvuso, jānato evaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti. 
That is how I know and see regarding these six interior and exterior sense fields so that my mind is freed from defilements by not grasping.’ 

nesajjiko hoti …pe…  who never lies down … 

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 
nāssa → na nesaṁ (?) 

caṇḍālakulaṁ vā nesādakulaṁ vā venakulaṁ vā rathakārakulaṁ vā pukkusakulaṁ vā.  They’d be reborn in a low class family—a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers. 

Kathañca, bhikkhave, paccuppannesu dhammesu saṁhīrati?  And how do you falter amid presently arisen phenomena? 
evaṁ kho, bhikkhave, paccuppannesu dhammesu saṁhīrati. 
That’s how you falter amid presently arisen phenomena. 
Kathañca, bhikkhave, paccuppannesu dhammesu na saṁhīrati? 
And how do you not falter amid presently arisen phenomena? 
evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati. 
That’s how you don’t falter amid presently arisen phenomena. 

Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati?  And how do you falter amid presently arisen phenomena? … 
evaṁ kho, āvuso, paccuppannesu dhammesu saṁhīrati. 
 
Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati? 
And how do you not falter amid presently arisen phenomena? … 
evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati. 
That’s how you don’t falter amid presently arisen phenomena. 
Kathañca, ānanda, paccuppannesu dhammesu saṁhīrati …pe… 
 
evaṁ kho, ānanda, paccuppannesu dhammesu saṁhīrati. 
 
Kathañca, ānanda, paccuppannesu dhammesu na saṁhīrati …pe… 
 
evaṁ kho, ānanda, paccuppannesu dhammesu na saṁhīrati. 
 

Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati?  And how do you falter amid presently arisen phenomena? 
Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati. 
If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. 
Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati— 
If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. 
evaṁ kho, āvuso, paccuppannesu dhammesu saṁhīrati. 
That’s how you falter amid presently arisen phenomena. 
Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati? 
And how do you not falter amid presently arisen phenomena? 
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati. 
If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. 
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati— 
If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. 
evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati. 
That’s how you don’t falter amid presently arisen phenomena. 

Kathañca, bhikkhu, paccuppannesu dhammesu saṁhīrati …pe…  evaṁ kho, bhikkhu, paccuppannesu dhammesu saṁhīrati. 
Kathañca, bhikkhu, paccuppannesu dhammesu na saṁhīrati …pe… 
evaṁ kho, bhikkhu, paccuppannesu dhammesu na saṁhīrati. 

‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

“Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi.  “Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ 
manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. 
mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.” 
“Cakkhusmiṁ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi? 
“Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?” 
manasmiṁ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? 
 
“Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi. 
“Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.” 
manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. 
 

“ajja bhagavā āyasmantaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vinessatī”ti.  “Today the Buddha will lead Rāhula further to the ending of defilements!” 

cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.  You regard the eye like this: ‘This is not mine, I am not this, this is not my self.’ 
Rūpe ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
You regard sights … 
Cakkhuviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
eye consciousness … 
Cakkhusamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
eye contact … 
Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
feeling … 
Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
craving like this: ‘This is not mine, I am not this, this is not my self.’ 
Sotaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… 
You regard the ear … 
ghānaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… 
nose … 
jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… 
tongue … 
kāyaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… 
body … 
manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
mind like this: ‘This is not mine, I am not this, this is not my self.’ 
Dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
You regard ideas … 
Manoviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
mind consciousness … 
Manosamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
mind contact … 
Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
feeling … 
Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
craving like this: ‘This is not mine, I am not this, this is not my self.’ 

Saggesu vā sabbanivesanesu.  not in heaven nor in any abode. 

“Kenesa yañño vipulo mahaggato,  “Why doesn’t that sacrifice of theirs, so abundant and magnificent, 

Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ udānaṁ udānesi:  Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 

Saggesu vā sabbanivesanesū”ti.  not in heaven nor in any abode.” 

Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ udānaṁ udānesi:  Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 
Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: 
Then another deity expressed this heartfelt sentiment in the Buddha’s presence: 
Cittañca nesaṁ na sammā vimuttaṁ, 
But their minds are not properly freed, 
Cittañca nesaṁ na sammā vimuttaṁ, 
But their minds are not properly freed, 

Anuppannesu kicchesu,  about stresses that haven’t arisen 

Bāhirā hesā rakkhā, nesā rakkhā ajjhattikā;  Because such protection is exterior, not interior. 
Ajjhattikā hesā rakkhā, nesā rakkhā bāhirā; 
Because such protection is interior, not exterior. 
Bāhirā hesā, mahārāja, rakkhā, nesā rakkhā ajjhattikā; 
 
Ajjhattikā hesā, mahārāja, rakkhā, nesā rakkhā bāhirā; 
 

Atha kho rājā pasenadi kosalo aparena samayena susallikhitagatto pāṇinā gattāni anumajjanto tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:  After some time King Pasenadi’s body slimmed right down. Stroking his limbs with his hands, at that time he expressed this heartfelt sentiment: 

Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.  It’s when a person is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. 
Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. 
It’s when a person is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. 

Nesohamasmi netaṁ me,  ‘I am not this’ and ‘this is not mine’; 
Anvesaṁ sabbaṭṭhānesu, 
though Māra and his army chase everywhere 

“nesā, bhikkhu, pathavī undrīyati.  “Mendicant, that’s not the earth shattering. 

“Neso, bhikkhave, brāhmaṇo.  “Mendicants, that was no brahmin. 

“Nesā, samiddhi, pathavī undrīyati.  “Samiddhi, that’s not the earth shattering. 

Kālaṁ kayirā janesutā”ti.  take his own life, O renowned one?” 

Acchejja nessati maccurājassa pāran”ti.  and lead them past the King of Death!” 

“pasādehi, kokālika, sāriputtamoggallānesu cittaṁ.  “Kokālika, have confidence in Sāriputta and Moggallāna, 

Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.  Have confidence in Sāriputta and Moggallāna, they’re good monks.” 
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti. 
Have confidence in Sāriputta and Moggallāna, they’re good monks.” 
Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajji sāriputtamoggallānesu cittaṁ āghātetvā. 
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna. 
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. 
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” 
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā’ti. 
 
Padume pana, bhikkhu, niraye kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. 
The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” 

Atha kho dhanañjānī brāhmaṇī bhāradvājagottassa brāhmaṇassa bhattaṁ upasaṁharantī upakkhalitvā tikkhattuṁ udānaṁ udānesi:  Once, while she was bringing her husband his meal, she tripped and expressed this heartfelt sentiment three times: 

“Appekadā nesāhaṁ, bho gotama, anuppademi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti.  “Sometimes I do.” 

Sampassataṁ brāhmaṇa nesa dhammo;  That’s not the principle of those who see, brahmin. 

Sampassataṁ brāhmaṇa nesa dhammo;  That’s not the principle of those who see, brahmin. 

Sampassataṁ brāhmaṇa nesa dhammo;  That’s not the principle of those who see, brahmin. 

“Tena hi tvaṁ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu:  “Well then, brahmin, memorize these verses and recite them to your sons when you are all seated in the council hall with a large crowd. 
Atha kho so brāhmaṇamahāsālo bhagavato santike imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu abhāsi: 
Having memorized those verses in the Buddha’s presence, the brahmin recited them to his sons when they were all seated in the council hall with a large crowd. … 

“Nesā sabhā yattha na santi santo,  “If good people are not present it is no true council; 

Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ.  Thereupon, with his mind, Venerable Mahāmoggallāna checked to see whose mind was liberated and free of attachments. 
Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ. 
Mahāmoggallāna is checking to see whose mind is liberated and free of attachments. 
Cittaṁ nesaṁ samannesaṁ, 
scrutinizing their minds, 

sannisīvesu pakkhisu;  when the birds have settled down, 
sannisīvesu → sannisinnesu (bj, sya-all, km, pts1ed, pts2ed) 

“Neso samaṇo, samaṇako eso.  “That’s no ascetic, he’s a faker! 

Atha kho, bhikkhave, devā tāvatiṁsā vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṁ sudhammasabhaṁ.  So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Justice of the gods. 

Sādānesu anādānā,  not grasping among those who grasp: 

Siyā ca nesaṁ kantārāvaseso anatiṇṇo.  and they’d still have the rest of the desert to cross. 

“Tasmātiha, susima, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  “So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
You should truly see any kind of feeling at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
You should truly see any kind of choices at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
You should truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

Yannūnāhaṁ imesaṁ tathā dhammaṁ deseyyaṁ yathā nesaṁ imasmiṁyeva āsane anupādāya āsavehi cittāni vimucceyyun”ti.  Why don’t I teach them the Dhamma in such a way that their minds are freed from defilements by not grasping while sitting in this very seat?” 

na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati; laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  He doesn’t try to get hold of a robe in an improper way. He doesn’t get upset if he doesn’t get a robe. And if he does get a robe, he uses it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati; laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
Kassapa is content with any kind of almsfood … 
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī; na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati; laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
Kassapa is content with any kind of lodging … 
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassati; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
Kassapa is content with any kind of medicines and supplies for the sick … 
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘santuṭṭhā bhavissāma itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādino; na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjissāma; 
So you should train like this: ‘We will be content with any kind of robe, and praise such contentment. We won’t try to get hold of a robe in an improper way. 
santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti. 
‘We will be content with any kind of medicines and supplies for the sick …’ 

“Evañcetaṁ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti.  “That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. 

“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.  “Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. 
When one truly sees any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. 

Evameva kho, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ, ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti na sotaṁ odahissanti na aññā cittaṁ upaṭṭhāpessanti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.  In the same way, in a future time there will be mendicants who won’t want to listen when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing. 
Ye pana te suttantā kavikatā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhāpessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. 
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing. 
‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu sussūsissāma, sotaṁ odahissāma, aññā cittaṁ upaṭṭhāpessāma, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissāmā’ti. 
‘When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited we will want to listen. We will actively listen and trying to understand, and we will think those teachings are worth learning and memorizing.’ 

“Attheso, thera, ekavihāro neso natthīti vadāmi.  “That is a kind of living alone, I don’t deny it. 
Idha, thera, yaṁ atītaṁ taṁ pahīnaṁ, yaṁ anāgataṁ taṁ paṭinissaṭṭhaṁ, paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto. 
It’s when what’s in the past is given up, what’s in the future is relinquished, and desire and greed for present incarnations is eliminated. 

Sameti nesaṁ saddhammo,  The true teaching has brought them together, 

Idha, gahapati, ekacco gihīhi saṁsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati.  It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business. 
Idha, gahapati, bhikkhu gihīhi asaṁsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṁ āpajjati. 
It’s when a mendicant doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting involved in their business. 

Idha, bhikkhave, sutavā ariyasāvako rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.  It’s when a learned noble disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’ 
viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 
consciousness like this: ‘This is not mine, I am not this, this is not my self.’ 

yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

“Tasmātiha, soṇa, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  “So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

Tatra kho bhagavā udānaṁ udānesi:  There the Buddha expressed this heartfelt sentiment: 

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  “So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā …pe… yā dūre santike vā, sabbā vedanā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
Any kind of feeling at all … 
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā …pe… ye dūre santike vā, sabbe saṅkhārā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
Any kind of choices at all … 
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
You should truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

“Yaṁ kiñci, rādha, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  “Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

“Yaṁ kiñci, surādha, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.  “Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti. 
 

yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti …pe… evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṁ sutvā yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti:  Now, there are gods who are long-lived, beautiful, and very happy, living for ages in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. 

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  “So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṁ vā samādhiṁ bhāvayato.  In those who meditate with their mind firmly established in the four kinds of mindfulness meditation; or who develop signless immersion. 

“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  “One truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:  “Reverend Anurādha, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways: 
‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti— 
 

“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
 

“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.  “Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. 
When one truly sees any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. 

Rūpaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  Form should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
Viññāṇaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… 
Consciousness should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?  Do you regard form like this: ‘This is not mine, I am not this, this is not my self’?” 
Rūpaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
Form should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassathā”ti? 
consciousness like this: ‘This is not mine, I am not this, this is not my self’?” 
Viññāṇaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ … 
Consciousness should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

“Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  “Kappa, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

“Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ …pe… sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.  “Kappa, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, 

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  “So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  “So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 

Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti.  When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. 

Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti.  When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. 

Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti.  When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. 

Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti.   

Yato kho, bhikkhave, bhikkhuno imesu pañcasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti.  When a mendicant has given up mental corruption in these five cases, their mind inclines to renunciation. 

Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ 

yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 

Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 

“Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati.  “Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ 
“Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. 
 
“Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. 
“Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ 

cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?  Do you regard the eye like this: ‘This is not mine, I am not this, this is not my self’?” 
“Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṁ mama, nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. 
“Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ 
“Jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? 
Do you regard the ear … nose … tongue … body … 
“Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṁ mama, nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. Evaṁ te etaṁ catutthaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāya …pe…. 
 
“Manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? 
Do you regard the mind like this: ‘This is not mine, I am not this, this is not my self’?” 
“Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. 
“Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ 

“Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe…  “Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ 
jivhaṁ, āvuso sāriputta, jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… 
I regard the ear … nose … tongue … body … 
manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. 
mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.” 
“Cakkhusmiṁ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi … 
“Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?” 
jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi … 
 
manasmiṁ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? 
 
“Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… 
“Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.” 
jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… 
 
manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. 
 

‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṁ bahulaṁ gacchamānaṁ gaccheyya paccuppannesu vā appaṁ vā anāgatesu’.  ‘My mind might often stray towards the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little.’ 
Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṁ bahulaṁ gacchamānaṁ gaccheyya paccuppannesu vā appaṁ vā anāgatesu. 
So, mendicants, your minds might also often stray towards the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little. 

‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ santānessatī’ti netaṁ ṭhānaṁ vijjati.  It is quite impossible for such a mendicant to maintain the full and pure spiritual life for the rest of their life. 
‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ santānessatī’ti ṭhānametaṁ vijjati. 
But it is quite possible for a mendicant to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness. 

“ajja bhagavā āyasmantaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vinessatī”ti.  “Today the Buddha will lead Rāhula further to the ending of defilements!” 

“nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi.  “When it comes to the six fields of contact, mendicants, I don’t say that all mendicants have work to do with diligence, nor do I say that none of them have work to do with diligence. 
Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesāhaṁ, bhikkhave, bhikkhūnaṁ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. 
I say that, when it comes to the six fields of contact, mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and become rightly freed through enlightenment. 
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tesāhaṁ, bhikkhave, bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. 
I say that, when it comes to the six fields of contact, mendicants do have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. 
Imaṁ khvāhaṁ, bhikkhave, appamādaphalaṁ sampassamāno tesaṁ bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi …pe… 
Seeing this fruit of diligence, I say that those mendicants have work to do with diligence when it comes to the six fields of contact. … 
Imaṁ khvāhaṁ, bhikkhave, appamādaphalaṁ sampassamāno tesaṁ bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmī”ti. 
Seeing this fruit of diligence, I say that those mendicants have work to do with diligence when it comes to the six fields of contact.” 

Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… 
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 

Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…   
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… 
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 

Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…   
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… 
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 

Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…   
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 

Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 

Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.   
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 

Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.   
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 

Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 
 

Neso, bhikkhave, ariyassa vinaye samuddo.  But that’s not the ocean in the training of the Noble One. 

Neso, bhikkhave, ariyassa vinaye samuddo.  But that’s not the ocean in the training of the Noble One. 

Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṁ na attaniyaṁ samanupassati.  In the same way, a mendicant sees these six fields of contact as neither self nor belonging to self.