“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti netaṁ ṭhānaṁ vijjati. “Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood. bhecchati → bhejjati (si); bhijjissati (sya-all, km, mr) “Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti ṭhānametaṁ vijjati. “Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood. “Seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. “Suppose, mendicants, there was a lake that was cloudy, murky, and muddy. A person with clear eyes standing on the bank would not see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. luḷito → lulito (bj, sya-all) | sippisambukampi → sippikasambukampi (mr) " “Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. “Suppose, mendicants, there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. “Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca. “Just as, mendicants, the boxwood is said to be the best kind of tree in terms of its pliability and workability,
Seyyathāpi, bhikkhave, nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. pathaviyā → paṭhaviyā (bj, sya-all, km, pts1ed) Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ madhurattāya sātattāya asecanakattāya saṁvattati. Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.
Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya; Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, khippaṁ → khipaṁ (bj, sya-all, km, pts1ed) | uḍḍeyya → oḍḍeyya (bj); ujjheyya (mr) “Seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti; “Just as, mendicants, even a tiny bit of fecal matter still stinks, “Seyyathāpi, bhikkhave, appamattakampi muttaṁ duggandhaṁ hoti … appamattakopi kheḷo duggandho hoti … appamattakopi pubbo duggandho hoti … appamattakampi lohitaṁ duggandhaṁ hoti; “Just as even a tiny bit of urine, or spit, or pus, or blood still stinks,
“Seyyathāpi, bhikkhave, appamattakaṁ imasmiṁ jambudīpe ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ; “Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, “Seyyathāpi, bhikkhave, appamattakaṁ imasmiṁ jambudīpe ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ; “Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few,
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. nikkujjitaṁ → nikujjitaṁ (mr)
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the Eastern Monastery, the stilt longhouse of Migāra’s mother, in front of Sāriputta. samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts1ed) Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya; andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways.
Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā → naḷāgāro vā tiṇāgāro vā (bj) | aggi mutto → aggimukko (bj); aggi mukko (sya-all, km, pts1ed) "
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṁ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṁ cakkaṁ chahi divasehi niṭṭhitaṁ. Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from the teaching and training, just like the wheel that was finished in six days. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṁ patiṭṭhitā te, bhikkhave, imasmiṁ dhammavinaye, seyyathāpi taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi. Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months.
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedayati ekantadukkhaṁ, seyyathāpi sattā nerayikā. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedayati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedayati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
Vajirūpamasutta Like Diamond Arukūpamacitto puggalo, vijjūpamacitto puggalo, vajirūpamacitto puggalo. A person with a mind like an open sore, a person with a mind like lightning, and a person with a mind like diamond. Katamo ca, bhikkhave, arukūpamacitto puggalo? And who has a mind like an open sore? Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṁ deti; They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. duṭṭhāruko → duṭṭhārukā (bj) | kaṭhalāya → kaṭhalena (bj); kathalāya (mr); kaṭhalena-kathalena (aṭṭha.) | ghaṭṭito → ghaṭṭitā (bj) | āsavaṁ deti → assandati (bj); assavanoti (si) " Ayaṁ vuccati, bhikkhave, arukūpamacitto puggalo. This is called a person with a mind like an open sore. Katamo ca, bhikkhave, vijjūpamacitto puggalo? And who has a mind like lightning? Seyyathāpi, bhikkhave, cakkhumā puriso rattandhakāratimisāyaṁ vijjantarikāya rūpāni passeyya; They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning. Ayaṁ vuccati, bhikkhave, vijjūpamacitto puggalo. This is called a person with a mind like lightning. Katamo ca, bhikkhave, vajirūpamacitto puggalo? And who has a mind like diamond? Seyyathāpi, bhikkhave, vajirassa natthi kiñci abhejjaṁ maṇi vā pāsāṇo vā; It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone. Ayaṁ vuccati, bhikkhave, vajirūpamacitto puggalo. This is called a person with a mind like diamond.
Seyyathāpi, bhikkhave, ahi gūthagato kiñcāpi na daṁsati, atha kho naṁ makkheti; They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you. daṁsati → ḍaṁsati (sya-all); ḍassati (pts1ed) Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṁ deti; They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. duṭṭhāruko → duṭṭhārukā (bj) | kaṭhalāya → kaṭhalena (bj) | ghaṭṭito → ghaṭṭitā (bj) | āsavaṁ deti → assandati (bj) " seyyathāpi, bhikkhave, tindukālātaṁ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṁ bhiyyoso mattāya cicciṭāyati ciṭiciṭāyati; They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more. seyyathāpi, bhikkhave, gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti; They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more.
Seyyathāpi, bhikkhave, kumbho nikujjo tatra udakaṁ āsittaṁ vivaṭṭati, no saṇṭhāti; It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay. nikujjo → nikkujjo (bj, sya-all, pts1ed) Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni— It’s like a person who has different kinds of food crammed on their lap— Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṁ āsittaṁ saṇṭhāti no vivaṭṭati; It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out.
‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Brahmā’ is a term for your parents. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘First teachers’ is a term for your parents. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Worthy of offerings dedicated to the gods’ is a term for your parents.
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field, Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. “Those such as the masters Gotama and Ānanda “seyyathāpi bhavaṁ gotamo bhavaṁ cānando. “Those such as the masters Gotama and Ānanda “seyyathāpi bhavaṁ gotamo bhavaṁ cānando. “Those such as the masters Gotama and Ānanda Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’. It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. abhijjamāne → abhejjamāne (bj); abhijjamāno (pts1ed) Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, bho gotama, sāradaṁ badarapaṇḍuṁ parisuddhaṁ hoti pariyodātaṁ; It’s like a golden brown jujube in the autumn, badarapaṇḍuṁ → … maṇḍaṁ (mr) Seyyathāpi, bho gotama, tālapakkaṁ sampati bandhanā pamuttaṁ parisuddhaṁ hoti pariyodātaṁ; or a palm fruit freshly plucked from the stalk, pamuttaṁ → pavuttaṁ (bj); muttaṁ (si, pts1ed, mr) Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; or a pendant of river gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. nāññataraṁ → aññataraṁ (mr) | tuṇhībhūto maṅkubhūto → tuṇhībhūto vā maṅkubhūto (bj, sya-all, km); tuṇhībhūto vā maṅkubhūto vā (pts1ed) So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti. When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.” “seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadati, bheraṇḍakaṁyeva nadati; “Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal. siṅgālakaṁyeva → segālakaṁyeva (bj, sya-all, km, pts1ed) | bheraṇḍakaṁyeva → bhedaṇḍakaṁ (mr) Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṁ ravissāmī’ti ambukasañcariravitaṁyeva ravati; You’re just like a golden oriole who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a golden oriole. ambukasañcarī → ambakamaddarī (bj, sya-all, pts1ed) | purisakaravitaṁ → phussakaravitaṁ (bj, pts1ed); pussakaravitaṁ (sya-all, km) " Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati; You’re just like a bull that thinks to bellow only when the cowstall is empty.
Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṁ āpajjati, byasanaṁ āpajjati, anayabyasanaṁ āpajjati; Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. It would fall to ruin and disaster. Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. uddhasto → uddhaseto (sya-all); uddhasetā (pts1ed)
Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṁ gāvo niyyātetvā iti paṭisañcikkhati: It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect: Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty head by applying effort. Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort. Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort. Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort. Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning dirty gold by applying effort. Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven treasures. pahūtarattaratanānaṁ → pahūtasattaratanānaṁ (bj, sya-all, km); pahūtamahāsattaratanānaṁ (pts1ed) | issariyādhipaccaṁ → issarādhipaccaṁ (pts1ed)
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ ayyena ānandena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Venerable Ānanda has made the teaching clear in many ways.
“Seyyathāpi, bhikkhave, gadrabho gogaṇaṁ piṭṭhito piṭṭhito anubandho hoti: “Suppose, mendicants, a donkey followed behind a herd of cattle, thinking: Tassa na tādiso vaṇṇo hoti seyyathāpi gunnaṁ, na tādiso saro hoti seyyathāpi gunnaṁ, na tādisaṁ padaṁ hoti seyyathāpi gunnaṁ. But it doesn’t look like a cow, or sound like a cow, or leave a footprint like a cow. Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ. But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other mendicants.
“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca. “After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā samuddaṁ paripūrenti. It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. kusobbhe → kussubbhe (bj, pts1ed); kussobbhe (sya-all, km, mr) | samuddaṁ → samuddasāgare (mr) "
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. That person is just as ugly as jute canvas. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. That person is just as unpleasant to touch as jute canvas. Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. That person is just as worthless as jute canvas. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. an3.99 Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. an3.99 Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. an3.99 Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. That person is just as beautiful as cloth from Kāsi. Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ sukhasamphassaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. That person is just as pleasant to touch as cloth from Kāsi. Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ mahagghaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. That person is just as valuable as cloth from Kāsi.
Seyyathāpi, bhikkhave, puriso loṇakapallaṁ paritte udakamallake pakkhipeyya. Suppose a person was to drop a lump of salt into a small bowl of water. loṇakapallaṁ → loṇaphalaṁ (bj, sya-all, km, pts1ed) | udakamallake → udakakapallake (mr) “Seyyathāpi, bhikkhave, puriso loṇakapallakaṁ gaṅgāya nadiyā pakkhipeyya. “Suppose a person was to drop a lump of salt into the Ganges river. Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṁ urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ, appekaccaṁ urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another.
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’ abhijjamāne → abhijjamāno (pts1ed, mr) "
Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati. It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya → bandhati … ālimpeti (si, sya-all, taṁṭīkāyaṁ ca) 9M.A:182; 11M:1029 taṁaṭṭhakathāṭīkāsu ca | pakkhipeyya → pakkhipati (…) | ukkāmukhe → bandhati… ālimpeti (si, sya-all, taṁṭīkāyaṁ ca) 9M.A:182; 11M:1029 taṁaṭṭhakathāṭīkāsu ca
Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṁ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti; It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected. Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi rakkhitaṁ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti; It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected.
Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṁ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā hoti; It’s like a bungalow with a bad roof. The roof peak, rafters, and walls fall in. Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṁ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti; It’s like a bungalow with a good roof. The roof peak, rafters, and walls are not fallen in.
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṁ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; It’s like throwing loaded dice: they always fall the right side up. Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṁ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; It’s like throwing loaded dice: they always fall the right side up.
Seyyathāpi nāma sappi vā telaṁ vā vālukāya āsittaṁ osīdatimeva saṁsīdatimeva, na saṇṭhāti; It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable. Seyyathāpi, bhante, bhagavā etarahi ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi; Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and monastics of other religions and their disciples,
Seyyathāpi, bhikkhave, pāsāṇe lekhā na khippaṁ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti; It’s like a line drawn in stone, which isn’t quickly worn away by wind and water, but lasts for a long time. Seyyathāpi, bhikkhave, pathaviyā lekhā khippaṁ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti; It’s like a line drawn in sand, which is quickly worn away by wind and water, and doesn’t last long. Seyyathāpi, bhikkhave, udake lekhā khippaṁyeva paṭivigacchati, na ciraṭṭhitikā hoti; It’s like a line drawn in water, which vanishes right away, and doesn’t last long.
“Seyyathāpi, bhikkhave, yāni kānici tantāvutānaṁ vatthānaṁ, kesakambalo tesaṁ paṭikiṭṭho akkhāyati. “Mendicants, a hair blanket is said to be the worst kind of woven cloth. Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya; It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish. khippaṁ → khipaṁ (bj, sya-all, pts1ed) | uḍḍeyya → oḍḍeyya (bj) | bahūnaṁ → bahunnaṁ (bj, sya-all, km, pts1ed) "
Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—brahmaloke antarahito mama purato pāturahosi. And then Brahmā Sahampati, knowing what I was thinking, vanished from the Brahmā realm and appeared in front of me, as easily as a strong man would extend or contract his arm. samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts1ed)
Seyyathāpi, brāhmaṇa, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma tiṭṭhati anupalittaṁ udakena; Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it.
Tassa mayhaṁ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. daḷhadhammā → daḷhadhammo (sabbattha) Tassa mayhaṁ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. My stride was such that it could span from the eastern ocean to the western ocean.
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gahetuṁ: ‘ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vā’, atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṁ gacchati; It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water.
Brahmāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Brahmā’ is a term for your parents. mātāpitūnaṁ → mātāpitunnaṁ (bj, pts1ed) Pubbācariyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘First teachers’ is a term for your parents. Pubbadevatāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Old deities’ is a term for your parents. Pubbadevatāti → pubbadevāti (bj, sya-all, km) " Āhuneyyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Worthy of an offering dedicated to the gods’ is a term for your parents.
Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; It’s like a banana tree, Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; or a bamboo, Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; or a reed, all of which bear fruit to their own ruin and downfall … Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; It’s like a mule, which becomes pregnant to its own ruin and downfall.
Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṁ vā divaṁ vā ānītā hoti, tāvadevassā tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu. It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff.
Seyyathāpi, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ābhiseko anabhisitto macalappatto; It’s like the eldest son of an anointed aristocratic king. He has not yet been anointed, but is eligible, and has been confirmed in the succession.
Seyyathāpi, bhikkhave, chavālātaṁ ubhato padittaṁ, majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati na araññe (…); Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. padittaṁ → ādittaṁ (mr) | (…) → (kaṭṭhatthaṁ pharati) (sya-all) Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. sappimaṇḍo, sappimaṇḍo → sappimhā sappimaṇḍo (mr) "
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā; That person is like a cloud that thunders but doesn’t rain, I say. Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; an4.101 Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā; an4.101 neva gajjitā → neva gajjitā hoti (mr) Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; an4.101 valāhako gajjitā ca → gajjitā ca hoti (pts1ed, mr) "
Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā; That person is like a cloud that thunders but doesn’t rain, I say. Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; an4.102 Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā; an4.102 Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; an4.102
Seyyathāpi so, bhikkhave, kumbho tuccho pihito; That person is like a pot that’s covered but hollow, I say. Seyyathāpi so, bhikkhave, kumbho pūro vivaṭo; an4.103 Seyyathāpi so, bhikkhave, kumbho tuccho vivaṭo; an4.103 Seyyathāpi so, bhikkhave, kumbho pūro pihito; an4.103
Seyyathāpi so, bhikkhave, udakarahado uttāno gambhīrobhāso; That person is like a lake that’s shallow but appears deep, I say. Seyyathāpi so, bhikkhave, udakarahado gambhīro uttānobhāso; an4.104 Seyyathāpi so, bhikkhave, udakarahado uttāno uttānobhāso; an4.104 Seyyathāpi so, bhikkhave, udakarahado gambhīro gambhīrobhāso; an4.104
Seyyathāpi sā, bhikkhave, mūsikā gādhaṁ kattā, no vasitā; That person is like a mouse that makes a hole but doesn’t live in it, I say. Seyyathāpi sā, bhikkhave, mūsikā vasitā hoti, no gādhaṁ kattā; an4.107 Seyyathāpi sā, bhikkhave, mūsikā neva gādhaṁ kattā hoti, no vasitā; an4.107 Seyyathāpi sā, bhikkhave, mūsikā gādhaṁ kattā ca hoti vasitā ca; an4.107
Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo, no paragavacaṇḍo; That person is like an ox that’s hostile to its own herd, not others. Seyyathāpi so, bhikkhave, balībaddo paragavacaṇḍo, no sagavacaṇḍo; an4.108 Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo ca paragavacaṇḍo ca; an4.108 Seyyathāpi so, bhikkhave, balībaddo neva sagavacaṇḍo, no paragavacaṇḍo; an4.108
Seyyathāpi so, bhikkhave, rukkho pheggu phegguparivāro; That person is like a softwood tree that’s surrounded by softwoods, I say. Seyyathāpi so, bhikkhave, rukkho pheggu sāraparivāro; an4.109 Seyyathāpi so, bhikkhave, rukkho sāro phegguparivāro; an4.109 Seyyathāpi so, bhikkhave, rukkho sāro sāraparivāro; an4.109
Seyyathāpi so, bhikkhave, āsīviso āgataviso, na ghoraviso; That person is like a viper whose venom is fast-acting but not lethal. Seyyathāpi so, bhikkhave, āsīviso ghoraviso, na āgataviso; an4.110 Seyyathāpi so, bhikkhave, āsīviso āgataviso ca ghoraviso ca; an4.110 Seyyathāpi so, bhikkhave, āsīviso nevāgataviso na ghoraviso; an4.110
Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati; This person is like the fine thoroughbred Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati; This person is like the fine thoroughbred that’s moved to act Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati; This person is like the fine thoroughbred that’s moved to act Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati; This person is like the fine thoroughbred that’s moved to act
Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṁ adhivacanaṁ. ‘Danger of waves’ is a term for anger and distress. Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. ‘Danger of marsh crocodiles’ is a term for gluttony. Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. Susukābhayanti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. ‘Danger of gharials’ is a term for females.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti; pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti; kusobbhā paripūrā mahāsobbhe paripūrenti; mahāsobbhā paripūrā kunnadiyo paripūrenti; kunnadiyo paripūrā mahānadiyo paripūrenti; mahānadiyo paripūrā samuddaṁ paripūrenti. It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. samuddaṁ → samuddaṁ sāgaraṁ (bj, pts1ed, mr); samuddasāgaraṁ (sya-all, km) "
Seyyathāpi, bhikkhave, puriso lepagatena hatthena sākhaṁ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi bajjheyyapi; Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it. lepagatena → lasagatena (bj, pts1ed); lapagatena (sya-all) | gaṇheyyapi → gaṇheyyāpi (pts1ed); gayheyyapi (?) | bajjheyyapi → khajjeyyapi (bj); bajjheyyāpi (pts1ed) Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṁ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya; Suppose a person were to grab a branch with a clean hand. Their hand wouldn’t stick, hold, or bind to it. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Suppose there was a billabong that had been stagnant for many years. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Suppose there was a billabong that had been stagnant for many years.
Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa. Suppose a person was skilled in the sound of drums. Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. Suppose a person was skilled in the sound of horns. Seyyathāpi, bhikkhave, dve sahāyakā sahapaṁsukīḷikā. Suppose there were two friends who had played together in the sand. sahapaṁsukīḷikā → sahapaṁsukīḷakā (sya-all, km); sahapaṁsukīḷitā (pts1ed)
Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṁ macchaṁ ummujjamānaṁ. Suppose a person with clear eyes was standing on the bank of a lake. They’d see a little fish rising, Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṁ macchaṁ ummujjamānaṁ. Suppose a man with clear eyes was standing on the bank of a lake. He’d see a big fish rising,
Seyyathāpi, vappa, thūṇaṁ paṭicca chāyā paññāyati. Suppose there was a shadow cast by a sacrificial post. “seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṁ poseyya. “Sir, suppose there was a man who raised commercial horses for profit.
Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. Suppose a man who wanted to cross a river took a sharp axe into a wood. kuṭhāriṁ → kuṭhariṁ (pts1ed); kudhāriṁ (mr) Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. Suppose a man who wanted to cross a river took a sharp axe into a wood. Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; Suppose there was a warrior who knew lots of fancy archery tricks. Seyyathāpi, sāḷha, yodhājīvo dūrepātī; Just as a warrior is a long-distance shooter, Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; Just as a warrior is a marksman, Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; Just as a warrior shatters large objects,
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vediyati ekantadukkhaṁ, seyyathāpi sattā nerayikā. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. vediyati → vedayati (mr) So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vediyati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vediyati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vediyati ekantadukkhaṁ, seyyathāpi sattā nerayikā. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vediyati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vediyati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: Suppose they were to arrest a bandit, a criminal and present him to the king, saying: Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā musalaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: Suppose a man was to put on a black cloth, mess up his hair, and put a club on his shoulder. Then he approaches a large crowd and says: kāḷavatthaṁ → kāḷakaṁ vatthaṁ (bj, sya-all, km, pts1ed) Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā bhasmapuṭaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: Suppose a man was to put on a black cloth, mess up his hair, and put a sack of ashes on his shoulder. Then he approaches a large crowd and says: bhasmapuṭaṁ → assapuṭaṁ (bj, sya-all, km, pts1ed) " Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: Suppose a man was to put on a black cloth and mess up his hair. Then he approaches a large crowd and says:
Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako dhātiyā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ vā mukhe āhareyya. Suppose there was a little baby boy who, because of his nurse’s negligence, puts a stick or stone in his mouth. kaṭhalaṁ → kathalaṁ (sya-all, mr)
Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghātaniyaṁ, yadidaṁ kūṭaṁ. It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.
Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghātaniyaṁ, yadidaṁ kūṭaṁ. It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the Brahmā realm.’ candimasūriye → candimasuriye (bj, sya-all, km, pts1ed) | parimaseyyaṁ → parāmaseyyaṁ (sya-all, pts1ed, mr)
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Suppose there was a tree that lacked branches and foliage. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pāripūriṁ gacchati, pheggupi pāripūriṁ gacchati, sāropi pāripūriṁ gacchati; Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.
Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. nhāpako → nahāpako (bj, pts1ed) | nhānīyacuṇṇāni → nahāniyacuṇṇāni (bj, pts1ed); nhāniyacuṇṇāni (sya-all) | Sāyaṁ → saṁsā (si); sā’ssa (pts1ed) | nhānīyapiṇḍi → nahāniyapiṇḍi (bj, sya-all, km, pts1ed) | paggharinī → paggharati (sya-all, pts1ed) Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca kālena kālaṁ sammā dhāraṁ nānuppaveccheyya. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. ubbhidodako → ubbhitodako (sya-all, km, mr) | dhāraṁ nānuppaveccheyya → devo ca na kālena … anuppaveccheyya (pts1ed) Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa; It’s like someone sitting wrapped from head to foot with white cloth. Seyyathāpi, bhikkhave, aññova aññaṁ paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya. It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down. aññova aññaṁ → añño vā aññaṁ (bj, sya-all, km); añño vā aññaṁ vā (si); añño aññaṁ (?) Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo. Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṁsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. catumahāpathe → cātummahāpathe (bj, pts1ed); catummahāpathe (sya-all, km) "
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe mahānigrodho samantā pakkhīnaṁ paṭisaraṇaṁ hoti; Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around.
Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti; It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people.
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gahetuṁ: It’s like trying to grasp how much water is in the ocean. It’s not easy to say:
Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Suppose there was a mountain river that flowed swiftly, going far, carrying all before it.
Paṭhamayodhājīvasutta Warriors (1st) Paṭhamayodhājīvasutta → paṭhamayodhājīvūpamasuttaṁ (bj) Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; I say that this person is like the warrior who falters and founders at the mere sight of a cloud of dust. Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ; I say that this person is like the warrior who can prevail over a cloud of dust, Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ; I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest, Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati; I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck. Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. ussāraṇaṁ → ussādanaṁ (bj, pts1ed) "
Dutiyayodhājīvasutta Warriors (2nd) Dutiyayodhājīvasutta → dutiyayodhājīvūpamasuttaṁ (bj) Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. I say that this person is like the warrior who is killed and finished off by his foes. Some people are like that. Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. I say that this person is like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some people are like that. Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. I say that this person is like the warrior who dies of his injuries while in the care of his relatives. Some people are like that. Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. I say that this person is like the warrior who recovers from his injuries while in the care of his relatives. Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. I say that this person is like the warrior who dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle.
Sīhoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
Tassa evarūpo attabhāvapaṭilābho hoti—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. He was reincarnated in a life-form that was two or three times the size of a Magadhan village with its fields. māgadhakāni → māgadhikāni (bj, pts1ed, mr) Tassa evarūpo attabhāvapaṭilābho—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. an5.100
Seyyathāpi, āvuso, bhikkhu paṁsukūliko rathiyāya nantakaṁ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṁ paripātetvā ādāya pakkameyya; Suppose a mendicant wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them. niggaṇhitvā → niggahetvā (bj, sya-all, pts1ed) | pattharitvā → vitthāretvā (bj, pts1ed) | paripātetvā → paripāṭetvā (bj); paripācetvā (pts1ed) Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. Suppose there was a lotus pond covered with moss and aquatic plants. Seyyathāpi, āvuso, parittaṁ gopade udakaṁ. Suppose there was a little water in a cow’s hoofprint. gopade → gopadake (bj, sya-all) Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā. Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees. acchodakā sātodakā sītodakā → acchodikā sātodikā sītodikā (bj) | setakā → setodakā (sya-all, pts1ed, mr) "
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Suppose there was a tree that lacked branches and foliage. Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pheggupi sāropi pāripūriṁ gacchati. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. sappimaṇḍo, sappimaṇḍo → sappimhā sappimaṇḍo (pts1ed, mr) "
Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati; ‘It’s like a fire that burns both pure and filthy substances, but doesn’t become corrupted by them. upalippati → upalimpati (mr) "
Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito ussadakajāto. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. ukkudhito → ukkaṭṭhito (bj, pts1ed); ukkuṭṭhito (sya-all, km) " Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Suppose there was a bowl of water overgrown with moss and aquatic plants. Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto. Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling. seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants. seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Suppose there was a bowl of water that’s not stirred by the wind, churning, swirling, and rippling. Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light.
“Seyyathāpi, bho, puriso aggarasaparititto na aññesaṁ hīnānaṁ rasānaṁ piheti; “Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior. Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya. Suppose a person who was weak with hunger was to obtain a honey-cake. Seyyathāpi, bho, puriso candanaghaṭikaṁ adhigaccheyya— Suppose a person were to obtain a piece of sandalwood, Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. Suppose there was a person who was sick, suffering, gravely ill. Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Seyyathāpi, bho piṅgiyāni, nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Piṅgiyānī has made the teaching clear in many ways. nikkujjitaṁ → nikujjitaṁ (mr) "
Seyyathāpi sā, bhikkhave, sivathikā asuci; That person is just as filthy as a charnel ground. Seyyathāpi sā, bhikkhave, sivathikā duggandhā; That person is just as stinky as a charnel ground. Seyyathāpi sā, bhikkhave, sivathikā sappaṭibhayā; That person is just as frightening as a charnel ground. Seyyathāpi sā, bhikkhave, sivathikā vāḷānaṁ amanussānaṁ āvāso; That person is just as much a gathering place of savage monsters as a charnel ground. Seyyathāpi sā, bhikkhave, sivathikā bahuno janassa ārodanā; This person is just as much a weeping place for many people as a charnel ground.
Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. parimasati → parāmasati (bj, sya-all, pts1ed, mr) "
“‘Bhayan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; “‘Danger’, mendicants, is a term for sensual pleasures. ‘dukkhan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; ‘Suffering’, ‘rogo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; ‘disease’, ‘gaṇḍo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; ‘boil’, ‘saṅgo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; ‘snare’, ‘paṅko’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. and ‘bog’ are terms for sensual pleasures. Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ? And why is ‘danger’ a term for sensual pleasures? Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ. Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. paṅkoti kāmānametaṁ adhivacanaṁ? and ‘bog’ terms for sensual pleasures? Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṁ adhivacananti. Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures.
‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Greed’ is a term for the five kinds of sensual stimulation. ‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.25 ‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.25 ‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.25 ‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Greed’ is a term for the five kinds of sensual stimulation.
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Greed’ is a term for the five kinds of sensual stimulation. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.26 ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.26 ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.26 ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.26 ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Greed’ is a term for the five kinds of sensual stimulation.
Puna caparaṁ, bhante, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaṭṭitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. Furthermore, suppose a mendicant were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. sivathikāya → sīvathikāya (sya-all, pts1ed) | chaṭṭitaṁ → chaḍḍitaṁ (bj, sya-all, pts1ed) Seyyathāpi vā pana passeyya sarīraṁ sīvathikāya chaṭṭitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, dogs, jackals, and many kinds of little creatures. Seyyathāpi vā pana → seyyathā vā pana (sya-all) | siṅgālehi → sigālehi (bj, pts1ed) Seyyathāpi vā pana passeyya sarīraṁ sīvathikāya chaṭṭitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews …
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito tasmiṁ brahmaloke pāturahosi. And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that Brahmā realm. samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts1ed) Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṁ abhinanditvā anumoditvā: “seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ: ‘brahmaloke antarahito jetavane pāturahosī’”ti. Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from that Brahmā realm and reappeared in Jeta’s Grove. "
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Suppose there was a tree that lacked branches and foliage. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pāripūriṁ gacchati, pheggupi pāripūriṁ gacchati, sāropi pāripūriṁ gacchati. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.
Seyyathāpi, brāhmaṇa, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti; hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ mahantattena. The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. jaṅgalānaṁ → jaṅgamānaṁ (bj, pts1ed) Seyyathāpi, brāhmaṇa, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṁ tāsaṁ aggamakkhāyati; The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. Seyyathāpi, brāhmaṇa, pabbajalāyako pabbajaṁ lāyitvā agge gahetvā odhunāti nidhunāti nicchādeti; A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. pabbajalāyako pabbajaṁ → babbajalāyako babbajaṁ (bj, pts1ed) Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti; When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. Seyyathāpi, brāhmaṇa, ye keci khuddarājāno sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavattī aggamakkhāyati; All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. khuddarājāno → kuḍḍarājāno (bj); khuddakarājāno (sya-all) | anuyantā → anuyuttā (bj, sya-all, km, pts1ed) " Seyyathāpi, brāhmaṇa, yā kāci tārakarūpānaṁ pabhā sabbā tā candassa pabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.
Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi. Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Grove in front of Soṇa, Atha kho bhagavā āyasmantaṁ soṇaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—sītavane antarahito gijjhakūṭe pabbate pāturahosi. After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Grove and reappeared on the Vulture’s Peak. Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano. Suppose there was a mountain that was one solid mass of rock, without cracks or holes.
Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evamevaṁ kho me, bhante, adhimattā vātā muddhani ūhananti. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. muddhani → muddhānaṁ (bj, pts1ed) | abhimattheyya → abhimatteyya (si); abhimaṭṭheyya (sya-all) | muddhani → muddhānaṁ (bj, pts1ed) | ūhananti → hananti (bj, pts1ed); ohananti (sya-all) Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṁ dadeyya; evamevaṁ kho me, bhante, adhimattā sīse sīsavedanā. The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evamevaṁ kho me, bhante, adhimattā vātā kucchiṁ parikantanti. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a meat cleaver. Seyyathāpi, bhante, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evamevaṁ kho me, bhante, adhimatto kāyasmiṁ ḍāho. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsañca khāditabbaṁ, mūlañca anuppadātabban’ti. “It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it.
Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho. Suppose an ox fond of crops was tied up or shut in a pen. dāmena vā baddho → ārāme vā bandho (mr) Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṁ antaradhāpeyya, cikkhallaṁ pātukareyya. Suppose it was raining heavily at the crossroads so that the dust vanished and mud appeared. thullaphusitako devo vassanto → thullaphusitake deve vassante (mr) Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṁ taḷākaṁ. Suppose there was a large pond not far from a town or village. Seyyathāpi, āvuso, purisaṁ paṇītabhojanaṁ bhuttāviṁ ābhidosikaṁ bhojanaṁ nacchādeyya. Suppose a person had finished a delicious meal. They’d have no appetite for leftovers. Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. Suppose that in a mountain glen there was a lake, unruffled and free of waves. Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṁ vanasaṇḍe ekarattiṁ vāsaṁ upagaccheyya. Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night.
Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. Suppose there was a sewer deeper than a man’s height, full to the brim with feces, Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Suppose that there were some burning coals, blazing and glowing. And they were placed on a broad rock. “Seyyathāpi vā pana, ānanda, sāyanhasamayaṁ sūriye ogacchante, jāneyyāsi tvaṁ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti? “Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?” sāyanhasamayaṁ → sāyaṇhasamaye (sya-all); sāyaṇhasamayaṁ (pts1ed); sāyanhasamaye (mr) “Seyyathāpi vā, panānanda, abhido addharattaṁ bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, āloko antarahito andhakāro pātubhūto”ti? “Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?” Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber. “Seyyathāpi vā panānanda, rattiyā paccūsasamayaṁ sūriye uggacchante, jāneyyāsi tvaṁ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti? “Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?” rattiyā paccūsasamayaṁ → rattiyā paccūsasamaye (sya-all); rattipaccūsasamaye (mr) " “Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, andhakāro antarahito āloko pātubhūto”ti? “Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?” Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Suppose that there were some cool, extinguished coals. They were placed on a pile of grass or timber.
‘Sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati, seyyathāpi ukkhittāsike vadhake. ‘Perception of disillusionment will be established in me for all conditions, like a killer with a drawn sword.’
Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya. Suppose you struck an iron pot that had been heated all day. Any spark that flew off would be extinguished. divasaṁsantatte → divasasantatte (bj, sya-all, pts1ed) Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṁ nibbāyeyya. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished just before landing. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṁ nibbāyeyya. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished on landing. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a little heap of grass or twigs. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a large heap of grass or twigs. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a huge heap of grass or twigs.
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—gijjhakūṭe pabbate antarahito tasmiṁ brahmaloke pāturahosi. And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Vulture’s Peak and reappeared in that Brahmā realm. Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṁ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—brahmaloke antarahito gijjhakūṭe pabbate pāturahosi. Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared on the Vulture’s Peak.
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans.
Sukhassetaṁ, bhikkhave, adhivacanaṁ yadidaṁ puññāni. For ‘good deeds’ is a term for happiness. yadidaṁ puññāni → yadidaṁ puññanti (bj); yadidaṁ puññānanti (sya-all, pts1ed, csp1ed)
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Suppose there was a tree that lacked branches and foliage. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pheggupi sāropi pāripūriṁ gacchati. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu udakāni ṭhitāni honti; It’s like the time after the rainy season, when the rain falls heavily and water remains here and there in the cows’ hoofprints. tattha gopadesu → gopphakapadesesu (mr) Seyyathāpi, bhikkhave, kumbhakārapāko ālepito paṭhamaṁ dhūmeti sandhūmeti sampadhūmeti; It’s like when a potter’s kiln is first kindled, and it smokes and smolders and gives off fumes. ālepito → ālimpito (bj, sya-all, pts1ed) Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi; It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
Nagaropamasutta The Simile of the Citadel Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Just as a king’s frontier citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable, to defend those within and repel those outside, Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Just as a citadel has a moat that is deep and wide, Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Just as a citadel has a patrol path that is high and wide, Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Just as a citadel has stores of many weapons, both projectile and hand-held, Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ— Just as many kinds of armed forces reside in a citadel … Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Just as a citadel has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in, Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Just as a citadel has a wall that’s high and wide, covered with plaster, to defend those within and repel those outside, Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Just as a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside, Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Just as a king’s frontier citadel has much rice and barley stored up, Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Just as a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up, Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ— Just as a king’s frontier citadel has much medicine—
Seyyathāpi nāma puriso suvaṇṇanikkhaṁ adhigaccheyya parisuddhaṁ pariyodātaṁ. Suppose a man were to acquire a gold coin, pure and bright. Seyyathāpi nāma puriso suvaṇṇanikkhaṁ adhigaccheyya parisuddhaṁ pariyodātaṁ. an7.70
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Suppose there was a chicken with eight or ten or twelve eggs. Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Suppose there was a chicken with eight or ten or twelve eggs. Seyyathāpi, bhikkhave, phalagaṇḍassa vā phalagaṇḍantevāsikassa vā dissanteva vāsijaṭe aṅgulipadāni dissati aṅguṭṭhapadaṁ. No ca khvassa evaṁ ñāṇaṁ hoti: ‘ettakaṁ me ajja vāsijaṭassa khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti, atha khvassa khīṇe ‘khīṇan’teva ñāṇaṁ hoti. Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away. phalagaṇḍassa → palagaṇḍassa (bj, pts1ed); phalabhaṇḍhassa (sya-all) | dissanteva → khīyante (mr) | aṅgulipadāni dissati → aṅgulapadāni dissanti aṅgulapadaṁ (mr) Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti, pūtikāni bhavanti. Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. vettabandhanabaddhāya → vettabandhāya (mr) | parihāyanti → paṭippassambhanti (bj, sya-all, pts1ed) "
Seyyathāpi, brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṁyeva paṭivigacchati, na ciraṭṭhitikaṁ hoti; It’s like a drop of dew on a grass tip. When the sun comes up it quickly evaporates and doesn’t last long. evamevaṁ kho, brāhmaṇa, ussāvabindūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. In the same way, life as a human is like a dewdrop. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death. Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṁ khippaṁyeva paṭivigacchati, na ciraṭṭhitikaṁ hoti; It’s like when the rain falls heavily. The bubbles quickly vanish and don’t last long. udakabubbuḷaṁ → udakabubbulupamaṁ (cck); udakabubbulaṁ (sya1ed, sya2ed); udakapupphuḷaṁ (mr) evamevaṁ kho, brāhmaṇa, udakabubbuḷūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. In the same way, life as a human is like a bubble. … Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṁyeva paṭivigacchati, na ciraṭṭhitikā hoti; It’s like a line drawn in water. It vanishes quickly and doesn’t last long. evamevaṁ kho, brāhmaṇa, udake daṇḍarājūpamaṁ jīvitaṁ manussānaṁ parittaṁ …pe… In the same way, life as a human is like a line drawn in water. … Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṁ sā āvattati, atha kho sā gacchateva vattateva sandateva; It’s like a mountain river traveling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an instant—but runs, rolls, and flows on. sā → yāya (mr) | āvattati → tharati (bj); dharati (sya-all); āramati (pts1ed); avatiṭṭheyya (?) evamevaṁ kho, brāhmaṇa, nadīpabbateyyūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ …pe… In the same way, life as a human is like a mountain river. … Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā akasireneva vameyya; It’s like a strong man who has formed a glob of spit on the tip of his tongue. He could easily spit it out. vameyya → patāpeyya (mr) evamevaṁ kho, brāhmaṇa, kheḷapiṇḍūpamaṁ jīvitaṁ manussānaṁ parittaṁ …pe… In the same way, life as a human is like a glob of spit. … Seyyathāpi, brāhmaṇa, divasaṁsantatte ayokaṭāhe maṁsapesi pakkhittā khippaṁyeva paṭivigacchati, na ciraṭṭhitikā hoti; Suppose there was an iron cauldron that had been heated all day. If you tossed a lump of meat in, it would quickly vanish and not last long. maṁsapesi → maṁsapesī (bj, sya-all, pts1ed) evamevaṁ kho, brāhmaṇa, maṁsapesūpamaṁ jīvitaṁ manussānaṁ parittaṁ …pe… In the same way, life as a human is like a lump of meat. … Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṁ nīyamānā yaṁ yadeva pādaṁ uddharati, santikeva hoti vadhassa santikeva maraṇassa; It’s like a cow being led to the slaughterhouse. With every step she comes closer to the slaughter, closer to death. evamevaṁ kho, brāhmaṇa, govajjhūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ govajjhūpamaṁ → gāvīvajjhūpamaṁ (bj, sya-all)
Atha kho vessavaṇo mahārājā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ antarahito devesu tāvatiṁsesu pāturahosi. Then Vessavaṇa vanished from Saṅkheyyaka Mountain and appeared among the gods of the Thirty-Three, as easily as a strong person would extend or contract their arm. samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts1ed) | samiñjeyya → sammiñjeyya (bj, sya-all, km, pts1ed) Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ devesu tāvatiṁsesu antarahito mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ āyasmato uttarassa sammukhe pāturahosi. Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the gods of the Thirty-Three and reappeared on Saṅkheyyaka Mountain in front of Venerable Uttara. Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi. Suppose there was a large heap of grain not far from a town or village.
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— Take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī jāyetha yavapalāpo yavakāraṇḍavoti. Suppose in a growing field of barley some bad barley appeared, just useless trash. yavadūsī → yavarūpī (mr) Tassa tādisaṁyeva mūlaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; Its roots, stem, and leaves would look just the same as the healthy barley. tādisaṁyeva nāḷaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; an8.10 tādisaṁyeva pattaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ— an8.10 Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṁ puñjaṁ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṁ apavahati. Suppose that a large heap of grain is being winnowed. The grains that are firm and substantial form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side. phuṇamānassa → pūyamānassa (bj); vuyhamānassa (si); phusayamānassa (sya-all); vuvahyamānassa (pts1ed); punamānassa (?) | apavahati → apakassati (bj) Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. Suppose a man needs an irrigation gutter for a well. He’d take a sharp axe and enter the wood, kuṭhāriṁ → kudhāriṁ (sya-all, km, mr) Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Suppose, brahmin, there was a chicken with eight or ten or twelve eggs. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. nikkujjitaṁ → nikujjitaṁ (mr) "
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṁ vatteti; I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṁ hanati, tidaṇḍaṁ bhañjati; I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, jump back, wreck the hub, and break the triple rod. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṁ ussajjitvā rathīsaṁyeva ajjhomaddati; I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, shake the cart-pole off their thigh and trample it. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṁ gaṇhati, ubbaṭumaṁ rathaṁ karoti; I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, take a wrong turn, sending the chariot off track. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṁ paggaṇhati purime pāde; I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, rear up and strike out with their fore-legs. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṁ anādiyitvā patodalaṭṭhiṁ dantehi mukhādhānaṁ vidhaṁsitvā yena kāmaṁ pakkamati; I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti; I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṁharitvā pacchime ca pāde saṁharitvā tattheva cattāro pāde abhinisīdati; I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, tuck in their fore-legs and hind-legs, and sit right down on their four legs.
Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; The ocean gradually slants, slopes, and inclines, with no abrupt precipice. Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṁ nātivattati; The ocean is consistent and doesn’t overflow its boundaries. Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ vāheti thalaṁ ussāreti; The ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṁ gacchanti; When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. Seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso; The ocean has just one taste, the taste of salt. Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitako masāragallaṁ; The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. Seyyathāpi, pahārāda, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; The ocean gradually slants, slopes, and inclines, with no abrupt precipice. seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā; Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṁsadāye āyasmato anuruddhassa sammukhe pāturahosi. Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anuruddha in the Eastern Bamboo Park in the land of the Cetīs, Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro; First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child. Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano; As you live contented your scraps of almsfood will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child. Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ; As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered seems to a householder or householder’s child. Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno; As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child. kadalimigapavarapaccattharaṇo → kādali … paccattharaṇo (bj) Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ; As you live contented your fermented urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, and molasses—seem to a householder or householder’s child. Atha kho bhagavā āyasmantaṁ anuruddhaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—cetīsu pācīnavaṁsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti. After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas.
Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti; It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. hitāya sukhāya → hitāya …pe… (sya-all, mr)
Seyyathāpi, bhikkhave, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. pahūtarattaratanānaṁ → pahūtasattaratanānaṁ (bj, sya-all, km, pts1ed)
Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
Seyyathāpi, bojjhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; Suppose there was a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. They’d sound graceful, tantalizing, sensuous, lovely, and intoxicating. tūriyassa → turiyassa (bj, sya-all, pts1ed) Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; an8.46
“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā adhimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpeyya; “Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. sīsaṁnhāto → sīsaṁ nahāto (bj, pts1ed); sīsanahāto (cck); sīsanhāto (sya1ed, sya2ed) | adhimuttakamālaṁ → atimuttakamālaṁ (bj) Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi; It’s like those families with many women and few men. They’re easy prey for bandits and thieves. bahutthikāni → bahukitthikāni (bj, pts1ed); bahuitthikāni (sya-all) Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṁ taṁ sālikkhettaṁ na ciraṭṭhitikaṁ hoti; It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long. Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṁ taṁ ucchukkhettaṁ na ciraṭṭhitikaṁ hoti; It’s like a field full of sugar cane. Once the disease called ‘red rot’ attacks, it doesn’t last long. mañjiṭṭhikā → mañjeṭṭhikā (bj, sya-all) Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṁ bandheyya yāvadeva udakassa anatikkamanāya; As a man might build a dyke around a large lake as a precaution against the water overflowing, paṭikacceva → paṭigacceva (bj, pts1ed) "
Seyyathāpi, byagghapajja, tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti: ‘ettakena vā onataṁ, ettakena vā unnatan’ti; It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. onataṁ → oṇataṁ (mr) | unnatan’ti → uṇṇatanti (mr) Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Suppose there was a large reservoir with four inlets and four drains. Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Suppose there was a large reservoir with four inlets and four drains.
Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti: ‘ettakena vā onataṁ, ettakena vā unnatan’ti; It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle.
“‘Bhayan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. “Mendicants, ‘danger’ is a term for sensual pleasures. ‘Dukkhan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘Suffering’, ‘Rogo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘disease’, ‘Gaṇḍo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘boil’, ‘Sallan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘dart’, ‘Saṅgo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘snare’, ‘Paṅko’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘bog’, ‘Gabbho’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. and ‘womb’ are terms for sensual pleasures. Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ? And why is ‘danger’ a term for sensual pleasures? Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ. Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. ‘gabbho’ti kāmānametaṁ adhivacanaṁ? and ‘womb’ terms for sensual pleasures? Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṁ adhivacanaṁ. Someone who is besotted by sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures.
Seyyathāpi, bhikkhave, tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti: ‘ettakena vā onataṁ, ettakena vā unnatan’ti; It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, nandaka, pāṇako catuppādako assa. Suppose, Nandaka, there was a four-footed animal Seyyathāpi, nandaka, pāṇako catuppādako assa, tassa eko pādo omako lāmako, Suppose, Nandaka, there was a four-footed animal that was lame and disabled.
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto’ti. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ sampajānamusā → sampajānaṁ musā (si) " abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ, abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ, abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ, abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ’. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.’
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto’ti. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ …pe… abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu buddhaṁ paccakkhātuṁ, abhabbo khīṇāsavo bhikkhu dhammaṁ paccakkhātuṁ, abhabbo khīṇāsavo bhikkhu saṅghaṁ paccakkhātuṁ, abhabbo khīṇāsavo bhikkhu sikkhaṁ paccakkhātuṁ’. A mendicant with defilements ended can’t deliberately kill a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. And they can’t abandon the Buddha, the teaching, the Saṅgha, or the training.’
Seyyathāpi, bhante, pathaviyaṁ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. Seyyathāpi, bhante, āpasmiṁ sucimpi dhovanti asucimpi dhovanti gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; Suppose a fire was to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. Seyyathāpi, bhante, rajoharaṇaṁ sucimpi puñchati asucimpi puñchati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi puñchati, na ca tena rajoharaṇaṁ aṭṭīyati vā harāyati vā jigucchati vā; Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṁ vā nigamaṁ vā pavisanto nīcacittaṁyeva upaṭṭhapetvā pavisati; Suppose an outcaste boy or girl, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind. Seyyathāpi, bhante, usabho chinnavisāṇo sūrato sudanto suvinīto rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ anvāhiṇḍanto na kiñci hiṁsati pādena vā visāṇena vā; Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns. Seyyathāpi, bhante, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted. Seyyathāpi, bhante, puriso medakathālikaṁ parihareyya chiddāvachiddaṁ uggharantaṁ paggharantaṁ; Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks.
Gaṇḍasutta The Simile of the Boil Gaṇḍasutta → gaṇḍopamasuttaṁ (bj) “Seyyathāpi, bhikkhave, gaṇḍo anekavassagaṇiko. “Mendicants, suppose there was a boil that was many years old. Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. ‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. cātumahābhūtikassa → cātummahābhūtikassa (bj, sya-all, pts1ed) "
Etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha, mā pacchā vippaṭisārino ahuvattha seyyathāpi tā purimikā devatā”ti. Here, mendicants, are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.” "
Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. Santi, bhikkhave, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
Silāyūpasutta The Simile of the Stone Pillar Silāyūpasutta → silāyūpopamasuttaṁ (bj) Seyyathāpi, āvuso, silāyūpo soḷasakukkuko. Suppose there was a stone pillar, sixteen feet long.
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them.
“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ. “Mendicants, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. Ayaṁ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ’. This is called a mendicant who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains. Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ. Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains.
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. padāletā → padāḷetā (bj); padālitā (sya-all, mr) " Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; an9.36 Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
“Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena. “Suppose there were four men standing in the four quarters. Each of them was extremely fast, with an extremely mighty stride. Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya; They’re as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. daḷhadhammā → daḷhadhammo (sabbattha) | tālacchāyaṁ → tālacchātiṁ (si, sya-all, pts1ed); tālacchādiṁ (mr) evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo Their stride was such that it spanned from the eastern ocean to the western ocean.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati; Suppose there was a burning pile of twigs. One flame would arise and another would cease.
Seyyathāpi, bhikkhave, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. Seyyathāpi, bhikkhave, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ mahantattena; The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. jaṅgalānaṁ → jaṅgamānaṁ (bj) Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭo tāsaṁ aggamakkhāyati; The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṁ tesaṁ aggamakkhāyati; Of all kinds of fragrant root, spikenard is said to be the best. Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; Of all kinds of fragrant heartwood, red sandalwood is said to be the best. Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; Of all kinds of fragrant flower, jasmine is said to be the best. Seyyathāpi, bhikkhave, ye keci khuddarājāno, sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavattī aggamakkhāyati; All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. khuddarājāno → kuḍḍarājāno (bj, sya2ed, pts1ed); kuḍḍarājā (cck, sya1ed); kūṭarājāno (mr) Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā, sabbā tā candappabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. abbhussakkamāno → abbhussukkamāno (bj, pts1ed) " Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaṅgamā samuddaninnā samuddapoṇā samuddapabbhārā, mahāsamuddo tāsaṁ aggamakkhāyati; All the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—flow, slant, slope, and incline towards the ocean, and the ocean is said to be the greatest of them.
‘Sīho’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
Seyyathāpi, āvuso, puriso daliddova samāno aḍḍhavādaṁ vadeyya, adhanova samāno dhanavāvādaṁ vadeyya, abhogova samāno bhogavāvādaṁ vadeyya. Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy. Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṁ vadeyya, dhanavāva samāno dhanavāvādaṁ vadeyya, bhogavāva samāno bhogavāvādaṁ vadeyya. Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy.
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color, red hue, and red tint. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color, white hue, and white tint.
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante (…) taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; It’s like when the rain pours down on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. (…) → (deve galagalāyante) (bj, pts1ed); (deve gaḷagaḷāyante) (sya-all) | kusobbhe → kussubbhe (bj, pts1ed); kusubbhe (sya-all); kusombhe (mr) | mahāsobbhe → mahāsombhe (mr) " Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ …pe… It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
Seyyathāpi, vāhana, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā paccuggamma ṭhitaṁ anupalittaṁ udakena; Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it.
Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṁ icchā uppajjeyya: Suppose a wild colt was to wish: Seyyathāpi, bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṁ icchā uppajjeyya: Suppose a fine thoroughbred never wished:
“seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya. “Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. Seyyathāpi, bhikkhu, vīsati abbudā nirayā; evameko nirabbudo nirayo. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā; evameko ababo nirayo. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Seyyathāpi, bhikkhu, vīsati ababā nirayā; evameko aṭaṭo nirayo. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā; evameko ahaho nirayo. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Seyyathāpi, bhikkhu, vīsati ahahā nirayā; evameko kumudo nirayo. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Seyyathāpi, bhikkhu, vīsati kumudā nirayā; evameko sogandhiko nirayo. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā; evameko uppalako nirayo. Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā; evameko puṇḍarīko nirayo. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā; evameko padumo nirayo. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.
Seyyathāpi, gahapati, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati. From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
Seyyathāpi, āvuso uttiya, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. daḷhuddhāpaṁ → daḷhuddāpaṁ (bj, pts1ed); daḷhaddālaṁ (sya-all)
Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti. They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. parāmasati → parimasati (bj) "
Seyyathāpi, upāli, mahāudakarahado. Suppose there was a large lake, Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati. Suppose there was a little baby boy playing in his own urine and feces. seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. They’re like a bird: wherever it flies, wings are its only burden.
Seyyathāpi, bhikkhave, nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati, sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañca pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ sātattāya madhurattāya asecanakattāya saṁvattati. Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
“Seyyathāpi, āvuso, puriso sāratthiko sāraṁ gavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya. “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; It’s like throwing loaded dice: they always fall the right side up. Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; It’s like throwing loaded dice: they always fall the right side up.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi āyasmā sāriputto. And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta.
Seyyathāpi, nandiya, bhikkhu asamayavimutto karaṇīyaṁ attano na samanupassati katassa vā paticayaṁ; An irreversibly freed mendicant doesn’t see in themselves anything more to do, or anything that needs improvement. Seyyathāpi, nandiya, kumbho nikkujjo vamateva udakaṁ, no vantaṁ paccāvamati; It’s like when a pot full of water is tipped over, so the water drains out and doesn’t go back in. nikkujjo → nikujjo (mr) | paccāvamati → pacchā vamati (bj); paccāmasati (sya-all) " seyyathāpi vā pana, nandiya, sukkhe tiṇadāye aggi mutto ḍahaññeva gacchati, no daḍḍhaṁ paccudāvattati; Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn’t go back over what it has burned.
“seyyathāpi, bhante ānanda, puriso ekaṁ nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; “Honorable Ānanda, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances! sakideva → sabbatthapi evameva Seyyathāpi, bhante, purisassa agāraṁ ekādasa dvāraṁ. So tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors.
Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṁ udakadahaṁ otthareyya. Tassa evamassa: ‘ye kho keci imasmiṁ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’ udakadahaṁ → udakarahadaṁ (sya-all) Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti; When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; It’s like how, when you toss a ball of string, it rolls away unraveling. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. Seyyathāpi, mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; They’re like a bird: wherever it flies, wings are its only burden. Seyyathāpi, mahārāja, puriso iṇaṁ ādāya kammante payojeyya. Suppose a man who has gotten into debt were to apply himself to work, Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. Suppose a person was imprisoned in a jail. Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. ubbhidodako → ubbhitodako (sya-all, km, mr) Seyyathāpi, mahārāja, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. paripphuṭāni → paripphaṭāni (sya-all); paripphuṭṭhāni (pts1ed) | nāssa → nassā (bj) | parisannāni → abhisannāni (sya1ed, sya2ed); abhisandāni parisandāni (mr) Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. Seyyathāpi, mahārāja, puriso muñjamhā īsikaṁ pavāheyya. Suppose a person was to draw a reed out from its sheath. īsikaṁ → isikaṁ (bj, sya-all); isīkaṁ (pts1ed) | Seyyathā → seyyathāpi (bj, pts1ed) | pavāheyya → pabbāheyya (sya-all, mr) So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. abhijjamāne → abhijjamāno (pts1ed, mr) Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. dn2 Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi. Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’ Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ agacchiṁ → agañchiṁ (sya-all, km); agañciṁ (pts1ed) Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ rathikāyapi vīthiṁ sañcarante → rathiyā vītisañcarantenapi (bj); rathiyāya vithiṁ sañcarantepi (sya-all); rathiyā vīthi sañcarantepi (pts1ed) " Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ, bhante, bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?” Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?” Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?” Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?” Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your tradition?” dīghāsivudhehi → dīghāsibaddhehi (bj, sya-all, pts1ed) Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; Just as a clean cloth rid of stains would properly absorb dye, Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, just so has Master Gotama made the Teaching clear in many ways.
Seyyathāpi, bho gotama, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; It’s just like when you clean one hand with the other, or clean one foot with the other. Seyyathāpi, brāhmaṇa, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; It’s just like when you clean one hand with the other, or clean one foot with the other. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; Just as a clean cloth rid of stains would properly absorb dye,
Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.
“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya: “Suppose, Poṭṭhapāda, a man were to say: “Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. “Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. “Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. “Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.
Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; They’re like a bird: wherever it flies, wings are its only burden. Seyyathāpi, māṇava, puriso iṇaṁ ādāya kammante payojeyya. Suppose a man who has gotten into debt were to apply himself to work, Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. Suppose a person was imprisoned in a jail. Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. Seyyathāpi, māṇava, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ. But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. sanneyya → sandeyya (sya-all, csp1ed) Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. Seyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. Seyyathāpi, māṇava, puriso muñjamhā īsikaṁ pavāheyya. Suppose a person was to draw a reed out from its sheath. So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa—bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi. Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’ itipi → itipīti (mr) Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya; tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. So tamhāpi gāmā amuṁ gāmaṁ gacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. Somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti. Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Ānanda has made the teaching clear in many ways.
Idha, kevaṭṭa, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānaṁ gacchantaṁ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karontaṁ seyyathāpi udake; udakepi abhijjamāne gacchantaṁ seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamantaṁ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasantaṁ parimajjantaṁ yāva brahmalokāpi kāyena vasaṁ vattentaṁ. Then someone with faith and confidence sees that mendicant performing those superhuman feats. Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi. Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me.
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; Suppose someone cut off an old bond, only to create another new bond. Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; dn12 Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; Suppose someone cut off an old bond, only to create another new bond. Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya …pe… Suppose someone cut off an old bond, only to create another new bond. Seyyathāpi nāma …pe… dn12 Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṁ vā āliṅgeyya; It’s like a man who makes advances on a woman though she pulls away, or embraces her though she turns her back. Seyyathāpi nāma sakaṁ khettaṁ ohāya paraṁ khettaṁ niddāyitabbaṁ maññeyya, evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti. It’s like someone who abandons their own field and presumes to weed someone else’s field. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’ Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; Suppose someone cut off an old bond, only to create another new bond. “seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya; “Suppose, Master Gotama, a person was on the verge of falling off a cliff, and another person were to grab them by the hair, pull them up, and place them on firm ground. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti; It’s like a village or town that has many different roads nearby, yet all of them meet at that village. Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati; Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya: Suppose a man were to say, Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Suppose the river Aciravatī was full to the brim so a crow could drink from it. Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Suppose the river Aciravatī was full to the brim so a crow could drink from it. Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Suppose the river Aciravatī was full to the brim so a crow could drink from it. Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. Tatrāssa → tatra yaṁ (bj); tatrassa (sya-all, km, pts1ed) Seyyathāpi, bhikkhave, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti, nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel. Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ; like a blue water lily, or a pink or white lotus. Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; It was as sweet as the song of a cuckoo-bird found in the Himalayas. Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā. And he was unblinkingly watchful, like the gods of the Thirty-Three. Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī. Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. Tathūpamaṁ dhammamayaṁ sumedha, In just the same way, All-seer, so intelligent, Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; Just as a clean cloth rid of stains would properly absorb dye, Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; Just as a clean cloth rid of stains would properly absorb dye, Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. And just like Khaṇḍa and Tissa they asked for and received ordination. Then the Buddha taught them further. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; dn14 Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. dn14 Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī. Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. dn14 Atha khvāhaṁ, bhikkhave, seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito avihesu devesu pāturahosiṁ. Then, as easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared with the Aviha gods.
Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti? Suppose there were none of the features, attributes, signs, and details by which the set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?” “Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti? “Suppose there were none of the features, attributes, signs, and details by which the set of phenomena known as name and the set of phenomena known as form are found. Would either labeling contact or impingement contact still be found?” Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati. This is how far the scope of labeling, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths proceeds so that this state of existence may be be found; namely, name and form together with consciousness. Yāvatā, ānanda, adhivacanaṁ yāvatā adhivacanapatho, yāvatā nirutti yāvatā niruttipatho, yāvatā paññatti yāvatā paññattipatho, yāvatā paññā yāvatā paññāvacaraṁ, yāvatā vaṭṭaṁ, yāvatā vaṭṭati, tadabhiññāvimutto bhikkhu, tadabhiññāvimuttaṁ bhikkhuṁ ‘na jānāti na passati itissa diṭṭhī’ti, tadakallaṁ. A mendicant is freed by directly knowing this: how far labeling and the scope of labeling extend; how far terminology and the scope of terminology extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a mendicant freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’ yāvatā vaṭṭaṁ, yāvatā vaṭṭati → yāvatā vaṭṭaṁ vaṭṭati (si), vattati tāvatā vaṭṭaṁ vattati (km), yavatā vaṭṭaṁ yāvatā vaṭṭaṁ vaṭṭati (pts1ed) Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. Tatrānanda, yāyaṁ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Now, regarding these seven planes of consciousness and two dimensions,
Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ, Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. “Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; “It’s as if they were building the citadel in consultation with the gods of the Thirty-Three. Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena. But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore. Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti; Just as a decrepit old cart keeps going by relying on straps, veṭhamissakena → vekkhamissakena (bj); veḷumissakena (sya-all, km); veghamissakena (pts1ed); vekhamissakena (mr) Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color, red hue, and red tint. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ. They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color, white hue, and white tint. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. “yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā ahesuṁ, seyyathāpi mayhaṁ ānando. “The Buddhas of the past or the future have attendants who are no better than Ānanda is for me. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṁ ānando.
Seyyathāpi, ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi; It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
Seyyathāpi, ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food. iddhā ceva hoti phītā ca → iddhā ceva ahosi phītā ca (sya-all, km); iddhā ceva phītā ca (pts1ed) Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. Atha kho taṁ, ānanda, hatthiratanaṁ—seyyathāpi nāma gandhahatthājāniyo dīgharattaṁ suparidanto; evameva damathaṁ upagacchi. Then the elephant-treasure submitted to taming, as if he was a fine thoroughbred elephant that had been tamed for a long time. Atha kho taṁ, ānanda, assaratanaṁ seyyathāpi nāma bhaddo assājāniyo dīgharattaṁ suparidanto; evameva damathaṁ upagacchi. Then the horse-treasure submitted to taming, as if he was a fine thoroughbred horse that had been tamed for a long time. Tassa kho panānanda, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. And her touch was like a tuft of cotton-wool or kapok. Seyyathāpi, ānanda, pitā puttānaṁ piyo hoti manāpo; as a father is to his children. Seyyathāpi, ānanda, pitu puttā piyā honti manāpā; as children are to their father. ‘Evaṁ, bhaddantavā’ti kho, ānanda, vissakammo devaputto sakkassa devānamindassa paṭissutvā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito rañño mahāsudassanassa purato pāturahosi. ‘Yes, lord,’ replied Vissakamma. Then, as easily as a strong person would extend or contract their arm, he vanished from the gods of the Thirty-Three and appeared in front of King Mahāsudassana. Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. sukusalehi → kusalehi (si, sya-all, km, pts1ed) Seyyathāpi, ānanda, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno duddikkho hoti musati cakkhūni; like the sun rising in a clear and cloudless sky in the last month of the rainy season. Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa vā manuññaṁ bhojanaṁ bhuttāvissa bhattasammado hoti; evameva kho, ānanda, rañño mahāsudassanassa māraṇantikā vedanā ahosi. And the feeling he had close to death was like a householder or their child falling asleep after eating a delectable meal.
Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; as a golden statue outshines the human form. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; like a king on the day of his coronation. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; like the joy that’s born from gladness. pāmojjaṁ → pāmujjaṁ (pts1ed, mr) Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; like the joy that’s born from gladness. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; like the joy that’s born from gladness.
Seyyathāpi nāma gaṅgodakaṁ yamunodakena saṁsandati sameti; as the waters of the Ganges come together and converge with the waters of the Yamuna. Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṁ viggahaṁ atirocati; as a golden statue outshines the human form. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; like a king on the day of his coronation. Seyyathāpi nāma gaṅgodakaṁ yamunodakena saṁsandati sameti; dn19 Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; like a strong man might sit cross-legged on a well-appointed couch or on level ground. Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi. And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in the Great Steward’s presence.
Atha kho tā devatā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṁ. Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha. Yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva devatā sannipatitā ahesuṁ seyyathāpi mayhaṁ etarahi. The Buddhas of the past had, and the Buddhas of the future will have, gatherings of deities that are at most like the gathering for me now. etapparamāyeva → etaparamāyeva (si, sya-all, km, pts1ed) Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva devatā sannipatitā bhavissanti seyyathāpi mayhaṁ etarahi. dn20 Panādo opamañño ca, Panāda and Opamañña,
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi. As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of Ambasaṇḍā. Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti. And that’s why the name of this discussion is “Sakka’s Questions”. "
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’ Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ putoḷi → mūtoḷī (sya-all, km); mutoli (pts1ed) Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions. Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ → suvānehi vā khajjamānaṁ sigālehi vā khajjamānaṁ (si, sya-all, km), supāṇehi vā khajjamānaṁ sigālehi vā khajjamānaṁ (pts1ed) Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews … Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… White bones, the color of shells …
Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṁ nimuggo assa. Suppose there were a man sunk over his head in a sewer. sasīsakaṁ → sasīsako (sya-all, km, pts1ed) “Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha—sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakāni rūpāni, na passeyya candimasūriye. “Chieftain, suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. mañjiṭṭhakāni → mañjeṭṭhikāni (bj); mañjeṭṭhakāni (sya-all, km); mañjiṭṭhikāni (pts1ed) seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī. just like that brahmin lady. Seyyathāpi, rājañña, puriso divasaṁ santattaṁ ayoguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ tulāya tuleyya. Suppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales. Evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto, seyyathāpi so purimo satthavāho. In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader. Yepi tava sotabbaṁ saddhātabbaṁ maññissanti, tepi anayabyasanaṁ āpajjissanti, seyyathāpi te satthikā. And those who think you’re worth listening to and trusting will also come to ruin, like the drivers. saddhātabbaṁ → saddahātabbaṁ (bj, pts1ed, mr) | tava → te (mr) Seyyathāpi, bho kassapa, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kassapena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Kassapa has made the teaching clear in many ways. Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya. Suppose a farmer was to enter a wood taking seed and plough. Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya. Suppose a farmer was to enter a wood taking seed and plough.
Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. He’s just like a one-eyed cow, circling around and lurking on the periphery. seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. He’s just like a one-eyed cow, circling around and lurking on the periphery. Seyyathāpi tvaṁ etarahi sācariyako. like you do in your tradition these days? Evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti. They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days.”
Seyyathāpi, bhikkhave, etarahi sālimaṁsodano aggaṁ bhojanānaṁ; just as fine rice with meat is the best kind of food today. Seyyathāpi, bhikkhave, etarahi matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino pujjā ca pāsaṁsā ca; just as the opposite is venerated and praised today. Seyyathāpi, bhikkhave, māgavikassa migaṁ disvā tibbo āghāto paccupaṭṭhito hoti tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ; They’ll be just like a deer hunter when he sees a deer—full of hostility, ill will, malevolence, and thoughts of killing. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo avīci maññe phuṭo bhavissati manussehi, seyyathāpi naḷavanaṁ vā saravanaṁ vā. And the land will be as crowded as hell with people, like a thicket of rushes or reeds. saravanaṁ → sāravanaṁ (sya-all)
Tathāgatassa hetaṁ, vāseṭṭha, adhivacanaṁ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi. For these are terms for the Realized One: ‘the embodiment of principle’, and ‘the embodiment of divinity’, and ‘the manifestation of principle’, and ‘the manifestation of divinity’. seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṁ hoti; It appeared just like the curd on top of hot milk-rice as it cools. payaso tattassa → payatattassa (sya-all) Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. It was beautiful, fragrant, and delicious, like ghee or butter. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; And it was as sweet as pure dwarf-bee honey. khuddamadhuṁ → khuddamadhu (bj, pts1ed); khuddaṁ madhuṁ (mr) | aneḷakaṁ → anelakaṁ (pts1ed) Seyyathāpi nāma ahicchattako; evameva pāturahosi. It appeared just like a mushroom. So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇo ahosi. It was beautiful, fragrant, and delicious, like ghee or butter. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādo ahosi. And it was as sweet as pure dwarf-bee honey. Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā; evameva pāturahosi. When the ground-fungus had vanished, bursting pods appeared, like the fruit of the kadam tree. kalambukā → kalambakā (sya-all) | padālatā → bhadālatā (bj); badālatā (pts1ed) Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. They were beautiful, fragrant, and delicious, like ghee or butter. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi. And they were as sweet as pure dwarf-bee honey. Māssu, bho satta, punapi evarūpamakāsī’ti. Do not do such a thing again.’ Māssu, bho satta, punapi evarūpamakāsī’ti. dn27
Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ. Suppose there were a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. daḷhuddhāpaṁ → daḷhuddāpaṁ (bj, pts1ed, mr); daḷhaddhālaṁ (sya-all) ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. Tasmā imassa veyyākaraṇassa sampasādanīyantveva adhivacananti. And that’s why the name of this discussion is “Inspiring Confidence”. "
Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī; Suppose there was a boundary pillar or an iron pillar with deep foundations, firmly embedded, imperturbable and unshakable. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ; abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ; abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā. They’re just like the bandits in the king of Magadha’s realm Panādo opamañño ca, Panāda and Opamañña, Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā. dn32 Panādo opamañño ca, dn32
santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld. Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī. There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the Gods Who Love to Create. Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī. There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the Gods Who Control the Creations of Others. santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā. There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of Brahmā’s Host. sattā → sattā sukhaṁ (sya-all, km) | sukhaṁ → cittasukhaṁ (sya-all, mr) ‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā. ‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of streaming radiance. Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā. Since they’re truly content, they experience pleasure. Namely, the gods replete with glory. tusitā → saṁtusitā (sya-all, km) Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. ādiyituṁ → ādātuṁ (sya-all, km, pts1ed) Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color, red hue, and red tint. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color, white hue, and white tint. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. asaññasattā → asaññisattā (sya-all, km)
idhāvuso, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color, red hue, and red tint. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color, white hue, and white tint. santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
Sukhassetaṁ, bhikkhave, adhivacanaṁ iṭṭhassa kantassa piyassa manāpassa yadidaṁ puññāni. For ‘good deeds’ is a term for happiness, for what is likable, desirable, and agreeable.
Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā sabbā tā candiyā pabhāya kalaṁ nāgghanti soḷasiṁ, candapabhāyeva tā adhiggahetvā bhāsate ca tapate ca virocati ca; It’s like how the radiance of all the stars is not worth a sixteenth part of the moon’s radiance. Surpassing them, the moon’s radiance shines and glows and radiates. Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; It’s like the time after the rainy season when the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. deve → nabhe (bj, pts-vp-pli1) | abbhussakkamāno → abbhuggamamāno (Ma-aka) | ākāsagataṁ → ākāsaṁ (sya-all) | abhivihacca → abhihacca (sya-all) Seyyathāpi, bhikkhave, rattiyā paccūsasamayaṁ osadhitārakā bhāsate ca tapate ca virocati ca; It’s like how after the rainy season the sky is clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates.
Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ neva gāme kaṭṭhatthaṁ pharati na araññe; Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness.
‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Brahmā’ is a term for your parents. ‘Pubbadevatā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Old deities’ is a term for your parents. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘First teachers’ is a term for your parents. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Worthy of offerings dedicated to the gods’ is a term for your parents.
“Seyyathāpi, bhikkhave, puriso nadiyā sotena ovuyheyya piyarūpasātarūpena. “Suppose a person was being carried along by a river current that seemed nice and pleasant. ‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ. ‘Stream’ is a term for craving. ‘Piyarūpaṁ sātarūpan’ti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. ‘Seeming nice and pleasant’ is a term for the six interior sense fields. ‘Heṭṭhā rahado’ti kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ adhivacanaṁ. ‘A downstream lake’ is a term for the five lower fetters. ‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ. ‘Danger of waves’ is a term for anger and distress. Ūmibhayan’ti kho → saūmīti kho (bj, sya-all); saummīti (pts-vp-pli1) ‘Āvaṭṭan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Whirlpool’ is a term for the five kinds of sensual stimulation. Āvaṭṭan’ti kho → sāvaṭṭoti kho (bahūsu) ‘Gaharakkhaso’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. ‘Saltwater crocodiles and monsters’ is a term for females. Gaharakkhaso’ti kho → sagaho sarakkhasoti kho (bahūsu) " ‘Paṭisoto’ti kho, bhikkhave, nekkhammassetaṁ adhivacanaṁ. ‘Against the stream’ is a term for renunciation. ‘Hatthehi ca pādehi ca vāyāmo’ti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ. ‘Paddling with hands and feet’ is a term for being energetic. ‘Cakkhumā puriso tīre ṭhito’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassā”ti. ‘A person with clear eyes’ is a term for the Realized One, the perfected one, the fully awakened Buddha.”
Seyyathāpi nāma phālo divasaṁ santatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming. divasaṁ santatto → divasasantatto (bj, sya-all, km, pts-vp-pli1) Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. dakkhantī’ti → dakkhintīti (bj, km, pts-vp-pli1)
Bhakuṭiṁ vinayitvāna, get rid of your scowl! Bhakuṭiṁ → bhukuṭiṁ (bj); bhākuṭiṁ (si mn21:12 [Kakacūpamasutta]) " Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
“Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya. “Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. Seyyathāpi, bhikkhu, vīsati abbudā nirayā evameko nirabbudo nirayo. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā evameko ababo nirayo. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Seyyathāpi, bhikkhu, vīsati ababā nirayā evameko aṭaṭo nirayo. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko ahaho nirayo. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Seyyathāpi, bhikkhu, vīsati ahahā nirayā evameko kumudo nirayo. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Seyyathāpi, bhikkhu, vīsati kumudā nirayā evameko sogandhiko nirayo. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā evameko uppalako nirayo. Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā evameko puṇḍarīko nirayo. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā evameko padumo nirayo. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.
Pāraṅgamanīyā ime dhammāti, tasmā imassa dhammapariyāyassa pārāyananteva adhivacanaṁ. These teachings are said to lead to the far shore, which is why the name of this exposition of the teaching is “The Way to the Far Shore”. pārāyananteva → pārāyaṇaṁtveva (bj-a); pārāyanantveva (sya-all) "
Atha kho bhagavā āyasmantaṁ nandaṁ bāhāyaṁ gahetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito devesu tāvatiṁsesu pāturahosi. Then the Buddha took Nanda by the arm and, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three. samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts-vp-pli1) | samiñjeyya → sammiñjeyya (bj, sya-all, km, pts-vp-pli1) “Seyyathāpi, bhante, paluṭṭhamakkaṭī kaṇṇanāsacchinnā; “Compared to these five hundred dove-footed nymphs, the finest lady of the Sakyan land is like a deformed monkey with its ears and nose cut off. Atha kho bhagavā āyasmantaṁ nandaṁ bāhāyaṁ gahetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—devesu tāvatiṁsesu antarahito jetavane pāturahosi. Then the Buddha took Nanda by the arm and, as easily as a strong person would extend or contract their arm, vanished from the gods of the Thirty-Three and reappeared at Jeta’s Grove.
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—mahāvane kūṭāgārasālāyaṁ antarahito vaggumudāya nadiyā tīre tesaṁ bhikkhūnaṁ purato pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from the Great Wood, in the hall with the peaked roof, and reappeared in front of those mendicants on the bank of the river Vaggumudā. seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṁ bhagavato sammukhe pāturahesuṁ. Then, as easily as a strong person would extend or contract their arm, they vanished from the bank of the river Vaggumudā, and reappeared in the presence of the Buddha in the Great Wood, in the hall with the peaked roof.
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; Just as a clean cloth rid of stains would properly absorb dye, Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. telapajjotaṁ → telappajjotaṁ (sya1ed, sya2ed)
Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; The ocean gradually slants, slopes, and inclines, with no abrupt precipice. Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati; The ocean is consistent and doesn’t overflow its boundaries. Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati; yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti; The ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṁ gacchanti; Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. Seyyathāpi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso; The ocean has just one taste, the taste of salt. Seyyathāpi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ; The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. Seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā tiyojanasatikāpi attabhāvā catuyojanasatikāpi attabhāvā pañcayojanasatikāpi attabhāvā; Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
‘ediso, deva, hatthī seyyathāpi kumbho’ti. ‘Your Majesty, an elephant is like a pot.’ ‘ediso, deva, hatthī seyyathāpi suppo’ti. ‘An elephant is like a winnowing fan.’ ‘ediso, deva, hatthī seyyathāpi khīlo’ti. ‘An elephant is like a ploughshare.’ ‘ediso, deva, hatthī seyyathāpi naṅgalīsā’ti. ‘An elephant is like a plough-pole.’ ‘ediso, deva, hatthī seyyathāpi koṭṭho’ti. ‘An elephant is like a storehouse.’ ‘ediso, deva, hatthī seyyathāpi thūṇo’ti. ‘An elephant is like a pillar.’ ‘ediso, deva, hatthī seyyathāpi udukkhalo’ti. ‘An elephant is like a mortar.’ ‘ediso, deva, hatthī seyyathāpi musalo’ti. ‘An elephant is like a pestle.’ ‘ediso, deva, hatthī seyyathāpi sammajjanī’ti. ‘An elephant is like a broom.’
“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; “It’s as if they were building the citadel in consultation with the gods of the Thirty-Three. Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena. But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore. orimatīre → orimatīrā (sya-all, pts-vp-pli1)
Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi; It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi; It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Suppose a bronze dish was brought from a shop or smithy clean and bright. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Suppose a bronze dish was brought from a shop or smithy clean and bright. Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti? But what is ‘blemish’ a term for?” “Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti. “Reverend, ‘blemish’ is a term for the spheres of bad, unskillful wishes. Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti. ‘Blemish’ is a term for these spheres of bad, unskillful wishes. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Suppose a bronze dish was brought from a shop or smithy clean and bright. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Suppose a bronze dish was brought from a shop or smithy clean and bright. Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya; Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. Presented with a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.
Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. A mendicant might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.’ So let them fulfill their precepts …
Vatthasutta The Simile of the Cloth Vatthasutta → vatthūpamasuttaṁ (bj, sya-all, pts1ed) “Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ; “Suppose, mendicants, there was a cloth that was dirty and soiled. Seyyathāpi, bhikkhave, vatthaṁ parisuddhaṁ pariyodātaṁ; Suppose there was a cloth that was pure and clean. Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ acchodakaṁ āgamma parisuddhaṁ hoti pariyodātaṁ, ukkāmukhaṁ vā panāgamma jātarūpaṁ parisuddhaṁ hoti pariyodātaṁ; Compare with cloth that is dirty and soiled; it can be made pure and clean by pure water. Or unrefined gold, which can be made pure and bright by a forge. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—cakkhumanto rūpāni dakkhantīti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; Cunda, suppose there was a rough path and another smooth path to get around it. assa, tassa → maggo tassāssa (bj, sya-all, pts1ed) Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā; Cunda, all unskillful qualities lead downwards, while all skillful qualities lead upwards.
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’ Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ putoḷi → mūtoḷī (bj, sya-all); mutoḷī (pts1ed) Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions. catumahāpathe → cātummahāpathe (bj, sya-all, pts1ed) Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā → kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ supāṇehi vā khajjamānaṁ sigālehi vā (si, pts1ed), gijjhehi vā khajjamānaṁ kulalalehi vā khajjamānaṁ suvāṇehi vā khajjamānaṁ siṇigālehi vā (sya-all) Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews … Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… White bones, the color of shells …
‘itipi so bhagavā anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vattetī’ti. ‘That Blessed One wields the many kinds of psychic power: multiplying himself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.’ Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. mn12 Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. mn12 Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. mn12 Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Suppose there was a sewer deeper than a man’s height, full to the brim with feces. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo. Suppose there was a tree growing on rugged ground, with thin foliage casting dappled shade. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo. Suppose there was a tree growing on smooth ground, with abundant foliage casting dense shade. sandacchāyo → saṇḍacchāyo (sya-all); santacchāyo (mr) Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. Suppose there was a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with latches fastened and windows shuttered. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya; evaṁ sampadamidaṁ, sāriputta, vadāmi Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. It’s like the trunk of a pale-moon ebony tree, which builds up bark over many years until it starts flaking off. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatati; I fled like a wild deer seeing a human being. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. The jujubes then were at most the same size as today. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse, Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. my bottom became like a camel’s hoof, Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. my vertebrae stuck out like beads on a string, Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. and my ribs were as gaunt as the broken-down rafters on an old barn. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. samphuṭito → saṁphusito (sya-all); sampuṭito (pts1ed); saṁpuṭito (mr) Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi. mn12 Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. mn12 Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. mn12 Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. mn12 Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. mn12 Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. mn12 Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. mn12 Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya, Imagine how easily a well-trained expert archer with a strong bow would shoot a light arrow across the shadow of a palm tree. daḷhadhammā → daḷhadhammo (sabbattha)
Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṁ samaye subhā vaṇṇanibhāti? Suppose there was a girl of the brahmins, aristocrats, or householders in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Is she not at the height of her beauty and prettiness?”
Seyyathāpi, āvuso, itthī vā puriso vā, daharo yuvā maṇḍanajātiko, ādāse vā parisuddhe pariyodāte, acche vā udakapatte, sakaṁ mukhanimittaṁ paccavekkhamāno, sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati; Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. “seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ. “Sir, suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor.
Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. Suppose it’s the last month of the rainy season, when the crops grow closely together, and a cowherd must take care of the cattle. Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti: Suppose it’s the last month of summer, when all the crops have been gathered within a village, and a cowherd must take care of the cattle. While at the root of a tree or in the open he need only be mindful that Seyyathāpi, bhikkhave, araññe pavane mahantaṁ ninnaṁ pallalaṁ. Suppose that in a forested wilderness there was an expanse of low-lying marshes, mahantaṁ ninnaṁ pallalanti kho, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘An expanse of low-lying marshes’ is a term for sensual pleasures. Mahāmigasaṅghoti kho, bhikkhave, sattānametaṁ adhivacanaṁ. ‘A large herd of deer’ is a term for sentient beings. Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. ‘A person who wants to harm, injure, and threaten them’ is a term for Māra the Wicked. Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ— ‘The wrong path’ is a term for the wrong eightfold path, that is, Okacaroti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. ‘A domesticated male deer’ is a term for greed and relishing. Okacārikāti kho, bhikkhave, avijjāyetaṁ adhivacanaṁ. ‘A domesticated female deer’ is a term for ignorance. Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘A person who wants to help keep the herd of deer safe’ is a term for the Realized One, the perfected one, the fully awakened Buddha. Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— ‘The safe, secure path that leads to happiness’ is a term for the noble eightfold path, that is:
Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṁ āṇiṁ abhinihaneyya abhinīhareyya abhinivatteyya; It’s like a deft carpenter or their apprentice who’d knock out or extract a large peg with a finer peg. abhinivatteyya → abhinivajjeyya (bj, pts1ed) Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya; Suppose there was a woman or man who was young, youthful, and fond of adornments. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted. Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṁ rūpānaṁ adassanakāmo assa; Suppose there was a person with clear eyes, and some undesirable sights came into their range of vision. Seyyathāpi, bhikkhave, puriso sīghaṁ gaccheyya. Suppose there was a person walking quickly. Seyyathāpi, bhikkhave, balavā puriso dubbalataraṁ purisaṁ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; It’s like a strong man who grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them.
Kakacūpamasutta The Simile of the Saw Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ. Suppose that not far from a town or village there was a large grove of sal trees Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya. Suppose a person was to come along carrying a spade and basket kudālapiṭakaṁ → kuddālapiṭakaṁ (bj, sya-all, pts1ed) Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya. Suppose a person was to come along with dye such as red lac, turmeric, indigo, or rose madder, Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya. Suppose a person was to come along carrying a blazing grass torch, Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha. If you frequently reflect on this advice—the simile of the saw—Imañca → imañce (?) " “Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha. “So, mendicants, you should frequently reflect on this advice, the simile of the saw. Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ. "
Alagaddūpamasutta The Simile of the Snake Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. Suppose there was a person in need of a snake. And while wandering in search of a snake Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. Suppose there was a person in need of a snake. And while wandering in search of a snake Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya. Mendicants, I will teach you how the Dhamma is similar to a raft: it’s for crossing over, not for holding on. “Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno. “Suppose there was a person traveling along the road. Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā. By understanding the simile of the raft, you will even give up the teachings, let alone what is against the teachings. Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ. "
“‘Vammiko’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. “Mendicant, ‘ant-hill’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. ‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ. ‘Sage’ is a term for the trainee mendicant. ‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ. ‘Sword’ is a term for noble wisdom. ‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ. ‘Digging’ is a term for being energetic. ‘Laṅgī’ti kho, bhikkhu, avijjāyetaṁ adhivacanaṁ. ‘Bar’ is a term for ignorance. ‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṁ adhivacanaṁ. ‘Bullfrog’ is a term for anger and distress. ‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṁ adhivacanaṁ. ‘A forked path’ is a term for doubt. ‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ— ‘Box’ is a term for the five hindrances, that is: ‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— ‘Tortoise’ is a term for the five grasping aggregates, that is: ‘Asisūnā’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ— ‘Axe and block’ is a term for the five kinds of sensual stimulation. ‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. ‘Lump of meat’ is a term for greed and relishing. ‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ. ‘Dragon’ is a term for a mendicant who has ended the defilements.
Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya. Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa.
nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Bait’ is a term for the five kinds of sensual stimulation. Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. ‘Trapper’ is a term for Māra the Wicked. Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ. ‘Trapper’s companions’ is a term for Māra’s assembly. Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ. ‘Deer’ is a term for ascetics and brahmins. Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṁ ime paṭhame samaṇabrāhmaṇe vadāmi. This first group of ascetics and brahmins is just like the first herd of deer, I say. Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṁ ime dutiye samaṇabrāhmaṇe vadāmi. This second group of ascetics and brahmins is just like the second herd of deer, I say. Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṁ ime tatiye samaṇabrāhmaṇe vadāmi. This third group of ascetics and brahmins is just like the third herd of deer, I say. Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṁ ime catutthe samaṇabrāhmaṇe vadāmi. This fourth group of ascetics and brahmins is just like the fourth herd of deer, I say.
Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. Tathūpamaṁ dhammamayaṁ sumedha, In just the same way, All-seer, so intelligent, Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena; It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. ṭhitāni → tiṭṭhanti (bj, sya-all, pts1ed) Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya. Suppose a deer in the wilderness was lying caught on a pile of snares. Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya. Suppose a deer in the wilderness was lying on a pile of snares without being caught. Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence.
Cūḷahatthipadopamasutta The Shorter Simile of the Elephant’s Footprint “Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya. “Suppose that a skilled elephant tracker were to enter an elephant wood. “Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya. “Suppose that an elephant tracker were to enter an elephant wood. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; They’re like a bird: wherever it flies, wings are its only burden. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ. "
Mahāhatthipadopamasutta The Longer Simile of the Elephant’s Footprint “Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena; “The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law. Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law. Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati; When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’. Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. "
Mahāsāropamasutta The Longer Simile of the Heartwood Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and depart imagining they were heartwood. Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, and bark, he’d cut off the shoots and depart imagining they were heartwood. Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood and softwood, he’d cut off the bark and depart imagining it was heartwood. Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, he’d cut out the softwood and depart imagining it was heartwood. Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood. Mahāsāropamasuttaṁ niṭṭhitaṁ navamaṁ. "
Cūḷasāropamasutta The Shorter Simile of the Heartwood “Seyyathāpi, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. “Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and depart imagining they were heartwood. Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was another person in need of heartwood … he’d cut off the shoots and depart imagining they were heartwood … Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was another person in need of heartwood … he’d cut off the bark and depart imagining it was heartwood … Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was another person in need of heartwood … he’d cut out the softwood and depart imagining it was heartwood … Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Suppose there was another person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. mn30 Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. mn30 Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. mn30 Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. mn30 Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṁyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood. Cūḷasāropamasuttaṁ niṭṭhitaṁ dasamaṁ. mn30
Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṁ nemimaṇḍalānaṁ volokeyya; just as a person with clear eyes could survey a thousand wheel rims from the upper floor of a stilt longhouse. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. Suppose that a ruler or their minister had a chest full of garments of different colors. Seyyathāpi, āvuso sāriputta, cakkhumā puriso …pe… mn32 Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. mn32
Seyyathāpi, bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; Just like the bulls, fathers and leaders of the herd, who crossed the Ganges to safety Seyyathāpi te, bhikkhave, balavagāvo dammagāvo tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; Just like the strong and tractable cattle who crossed the Ganges to safety Seyyathāpi te, bhikkhave, vacchatarā vacchatariyo tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; Just like the bullocks and heifers who crossed the Ganges to safety Seyyathāpi te, bhikkhave, vacchakā kisābalakā tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; Just like the calves and weak cattle who crossed the Ganges to safety Seyyathāpi so, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamāsi; Just like the baby calf who had just been born, but, urged on by its mother’s lowing, still managed to cross the Ganges to safety
Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṁ, seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; If he stands by the position stated to me by one of his well-known disciples—a mendicant named Assaji—I’ll take him on in debate and drag him to and fro and round about, like a strong man would drag a fleecy sheep to and fro and round about! yathā ca me → yathāssa me (bj, pts1ed) Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākiḷañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about! Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; Taking him on in debate, I’ll shake him down and about, and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating! vālaṁ → thālaṁ (sya-all, mr) | nipphoṭeyya → nicchodeyya (bj); nippoṭheyya (sya-all, km); nicchādeyya (pts1ed, mr); nicchoṭeyya (mr) Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; I’ll play a game of ear-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of ear-washing! “Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya. “All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth. Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya. All the hard work that gets done depends on the earth and is grounded on the earth. ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti? Would they have the power in their own realm to execute, fine, or banish those who are guilty?” ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. mn35 Kiṁ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? So of course an anointed king such as Pasenadi or Ajātasattu “Seyyathāpi, aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. “Suppose, Aggivessana, there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. kuṭhāriṁ → kudhāriṁ (sya-all, km, mr) “Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. “Sir, suppose there was a lotus pond not far from a town or village, Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṁ pokkharaṇiṁ puna otarituṁ, seyyathāpi pubbe. And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond.
Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Suppose there was a green, sappy log, and it was lying in water. Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ. Suppose there was a green, sappy log, and it was lying on dry land far from the water. Seyyathāpi, aggivessana, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ. Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Seyyathāpi, aggivessana, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; like the puffing of a blacksmith’s bellows. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya; like a strong man was drilling into my head with a sharp point. muddhani abhimattheyya → muddhānaṁ abhimantheyya (si, pts1ed); muddhānaṁ abhimattheyya (sya-all, km) Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; like a strong man was tightening a tough leather strap around my head. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; like a deft butcher or their apprentice was slicing my belly open with a meat cleaver. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse, Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. my bottom became like a camel’s hoof, Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. my vertebrae stuck out like beads on a string, Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. and my ribs were as gaunt as the broken-down rafters on an old barn. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā; Just as a palm tree with its crown cut off is incapable of further growth,
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—pubbārāme migāramātupāsāde antarahito devesu tāvatiṁsesu pāturahosi. And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Eastern Monastery and reappeared among the gods of the Thirty-Three. Seyyathāpi nāma suṇisā sasuraṁ disvā ottappati hirīyati; They were just like a daughter-in-law who is prudent and discreet when they see their father-in-law. Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṁ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito pubbārāme migāramātupāsāde pāturahosi. Moggallāna approved and agreed with what Sakka said. As easily as a strong person would extend or contract their arm, he vanished from among the Gods of the Thirty-Three and reappeared in the Eastern Monastery.
Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns. “Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti? “Pure and bright as this view is, mendicants, if you cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?” “Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti? “Pure and bright as this view is, mendicants, if you don’t cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?” Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; They’re like a bird: wherever it flies, wings are its only burden.
Seyyathāpi, bhikkhave, puriso iṇaṁ ādāya kammante payojeyya. Suppose a man who has gotten into debt were to apply himself to work, Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. Suppose a person was sick, suffering, and gravely ill. They’d lose their appetite and get physically weak. Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. Suppose a person was imprisoned in a jail. Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya. Suppose there was a person with wealth and property who was traveling along a desert road. Seyyathāpi, bhikkhave, āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati. But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. nhānīyacuṇṇāni → nahānīyacuṇṇāni (bj); nahāniyacuṇṇāni (pts1ed) | nhāpako → nahāpako (bj, pts1ed) Seyyathāpi, bhikkhave, udakarahado ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. ubbhidodako → ubbhitodako (mr) Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya, so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatrapi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrapi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ agacchiṁ → agañchiṁ (bj, sya-all, km); āgañchiṁ (si, pts1ed) seyyathāpi, bhikkhave, dve agārā sadvārā. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi. Suppose there were two houses with doors. A person with clear eyes standing in between them would see people entering and leaving a house and wandering to and fro. agārā sadvārā → sannadvārā (mr) Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.
Seyyathāpi, bhikkhave, matajaṁ nāma āvudhajātaṁ ubhatodhāraṁ pītanisitaṁ. I say that such a mendicant’s going forth may be compared to the kind of weapon called ‘death-dealer’—double-edged, hardened, and keen—covered and wrapped in the outer robe. Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati; Suppose there was an oil lamp burning. The light appears dependent on the flame, and the flame appears dependent on the light.
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse māluvāsipāṭikā phaleyya. Suppose that in the last month of summer a camel’s foot creeper pod were to burst open
Seyyathāpi, bhikkhave, tittakālābu visena saṁsaṭṭho. Suppose there was some bitter gourd mixed with poison. Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor. Seyyathāpi, bhikkhave, pūtimuttaṁ nānābhesajjehi saṁsaṭṭhaṁ. Suppose there was some fermented urine mixed with different medicines. Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ. Suppose there was some curds, honey, ghee, and molasses all mixed together. Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca; It’s like the time after the rainy season when the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ kūṭaṁ; It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṁ akkamitvā khippameva paṭisaṁharati; Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back. Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; Suppose there was a cow with a baby calf. She keeps the calf close as she grazes.
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito tasmiṁ brahmaloke pāturahosiṁ. As easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared in that Brahmā realm. Sace kho tvaṁ, bhikkhu, brahmuno vacanaṁ upātivattissasi, seyyathāpi nāma puriso siriṁ āgacchantiṁ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṁ virādheyya, evaṁ sampadamidaṁ, bhikkhu, tuyhaṁ bhavissati. If you do, then the consequence for you will be like that of a person who, when Lady Luck approaches, wards her off with a staff, or someone who shoves away the ground as they fall down the abyss into hell. Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; Just as a palm tree with its crown cut off is incapable of further growth, Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti. And so, because of the silencing of Māra, and because of the invitation of Brahmā, the name of this discussion is “On the Invitation of Brahmā”. "
Seyyathāpi nāma ulūko rukkhasākhāyaṁ mūsikaṁ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; They’re just like an owl on a branch, which meditates and concentrates and contemplates and ruminates as it hunts a mouse. Seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish. Seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṁ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; They’re just like a cat by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates as it hunts a mouse. Seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati; They’re just like an unladen donkey by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates. Tassa mayhaṁ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. My body was in human form, Evarūpaṁ sīsaṁ hoti, seyyathāpi macchassa. but I had the head of a fish.
seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. like Master Gotama does in the present.” seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti. mn51 seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. like I do in the present. seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. mn51 Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; They’re like a bird: wherever it flies, wings are its only burden.
“seyyathāpi, bhante ānanda, puriso ekaṁva nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; “Honorable Ānanda, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances! sakideva → sakiṁdeva (cck, mr) " Seyyathāpi, bhante, purisassa agāraṁ ekādasadvāraṁ, so tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors.
Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish,
“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa. “Householder, suppose a dog weak with hunger was hanging around a butcher’s shop. Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya. Suppose a vulture or a crow or a hawk was to grab a lump of meat and fly away. uḍḍīyeyya → uḍḍayeyya (sya-all, pts1ed) Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya. “Suppose a person carrying a blazing grass torch was to walk against the wind. Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. “Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ. “Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream. Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ. Suppose a man had borrowed some goods—a gentleman’s carriage and fine jewelled earrings—yānaṁ vā → yānaṁ (sya-all, km, pts1ed) | poriseyyaṁ → poroseyyaṁ (bj, pts1ed, mr); oropeyya (sya-all, km) Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. “Suppose there was a dark forest grove not far from a town or village. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṁ; seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. If he stands by the position that he stated to Dīgha Tapassī, I’ll take him on in debate and drag him to and fro and round about, like a strong man would drag a fleecy sheep to and fro and round about! Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākilañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about! Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi. Taking him on in debate, I’ll shake him down and about and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating! nipphoṭeyya → nicchodeyya (bj); nicchādeyya (si, pts1ed, mr); nippoṭheyya (sya1ed, sya2ed, km); niccoṭeyya (mr) | vālaṁ → thālaṁ (sya-all, mr) Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi. I’ll play a game of ear-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of ear-washing! Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; Just as a clean cloth rid of stains would properly absorb dye, Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; Suppose a man went to deliver a pair of balls, but came back castrated. Or they went to deliver eyes, but came back blinded. Anopamassa virajassa, he’s beyond compare, he’s stainless: “Seyyathāpi, bhante, nānāpupphānaṁ mahāpuppharāsi, tamenaṁ dakkho mālākāro vā mālākārantevāsī vā vicittaṁ mālaṁ gantheyya; “Sir, suppose there was a large heap of many different flowers. A deft garland-maker or their apprentice could tie them into a colorful garland.
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedeti ekantadukkhaṁ, seyyathāpi sattā nerayikā. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedeti ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedeti vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. Seyyathāpi, bhante …pe… mn57 Seyyathāpi, bhante …pe… pakāsito. mn57
Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; He’ll be like a man with an iron cross stuck in his throat, unable to either spit it out or swallow it down.” Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; mn58
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti; rakkhateva soṇḍaṁ. Suppose there was a royal bull elephant with tusks like chariot-poles, able to draw a heavy load, pedigree and battle-hardened. In battle it uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, but it still protects its trunk. urūḷhavā → ubbūḷhavā (bj, pts1ed); uruḷhavā (sya-all)
Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. Seyyathāpi, rāhula, āpasmiṁ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; Suppose they were to wash both clean and unclean things in the water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; Suppose the wind were to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; Just as space is not established anywhere,
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ acchetvā phegguṁ acchetvā sāracchedo bhavissatīti— Suppose there was a large tree standing with heartwood. It’s not possible to cut out the heartwood without having cut through the bark and the softwood. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ chetvā phegguṁ chetvā sāracchedo bhavissatīti—ṭhānametaṁ vijjati. Suppose there was a large tree standing with heartwood. It is possible to cut out the heartwood after having cut through the bark and the softwood. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Suppose the river Ganges was full to the brim so a crow could drink from it. seyyathāpi so dubbalako puriso evamete daṭṭhabbā. should be regarded as being like that feeble person. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Suppose the river Ganges was full to the brim so a crow could drink from it. seyyathāpi so balavā puriso evamete daṭṭhabbā. should be regarded as being like that strong person.
Seyyathāpi, bhaddāli, purisassa ekaṁ cakkhuṁ, tassa mittāmaccā ñātisālohitā taṁ ekaṁ cakkhuṁ rakkheyyuṁ: Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye: Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṁ ājānīyasusūpamaṁ dhammapariyāyaṁ desesiṁ. There were only a few of you there at the time when I taught the exposition of the teaching on the simile of the thoroughbred colt. Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi. Still, Bhaddāli, I shall teach the exposition of the teaching on the simile of the thoroughbred colt. “Seyyathāpi, bhaddāli, dakkho assadamako bhadraṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti. “Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.
Laṭukikopamasutta The Simile of the Quail seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti. Suppose a quail was tied with a vine, and was waiting there to be injured, caged, or killed. seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati. Suppose there was a royal bull elephant with tusks like chariot-poles, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants. Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; Suppose there was a poor man, with few possessions and little wealth. Seyyathāpi, udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṁ nikkhagaṇānaṁ cayo, nekānaṁ dhaññagaṇānaṁ cayo, nekānaṁ khettagaṇānaṁ cayo, nekānaṁ vatthugaṇānaṁ cayo, nekānaṁ bhariyagaṇānaṁ cayo, nekānaṁ dāsagaṇānaṁ cayo, nekānaṁ dāsigaṇānaṁ cayo; Suppose there was a rich man, affluent, and wealthy. He had a vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants. Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. Laṭukikopamasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. "
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṁ. May the Buddha support the mendicant Saṅgha now as he did in the past! Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; If young seedlings don’t get water they may change and fall apart. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; If a young calf doesn’t see its mother it may change and fall apart. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti. May the Buddha support the mendicant Saṅgha now as he did in the past!” Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km) Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṁ. May the Buddha support the mendicant Saṅgha now as he did in the past! Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo; If young seedlings don’t get water they may change and fall apart. … Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; If a young calf doesn’t see its mother it may change and fall apart. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti. May the Buddha support the mendicant Saṅgha now as he did in the past!” ‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ. ‘Danger of waves’ is a term for anger and distress. ‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. ‘Danger of marsh crocodiles’ is a term for gluttony. ‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. ‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. ‘Danger of gharials’ is a term for females.
seyyathāpi mahāsamuddo. like the ocean. seyyathāpi mahāsamuddo. mn72 seyyathāpi mahāsamuddo. mn72 seyyathāpi mahāsamuddo. mn72 seyyathāpi mahāsamuddo. like the ocean. “seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. “Master Gotama, suppose there was a large sal tree not far from a town or village.
Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṁ āhacca tiṭṭhati, evamevāyaṁ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṁ āhacca tiṭṭhati. Just as the Ganges river slants, slopes, and inclines towards the ocean, and keeps pushing into the ocean, in the same way Master Gotama’s assembly—with both laypeople and renunciates—slants, slopes, and inclines towards extinguishment, and keeps pushing into extinguishment. ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ, parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi … Suppose there was a householder or a householder’s child who was rich, affluent, and wealthy. And they would amuse themselves, supplied and provided with the five kinds of sensual stimulation. That is, sights known by the eye … Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya. Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals. Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya. Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals. Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti. Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’re cauterizing their body over a pit of glowing coals. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; “Māgaṇḍiya, suppose a person was born blind. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; “Māgaṇḍiya, suppose a person was born blind. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; “Māgaṇḍiya, suppose a person was born blind. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; It’s like how, when you toss a ball of string, it rolls away unraveling. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; mn76 Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevetuṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe agāriyabhūto. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; Suppose there was a person whose hands and feet had been amputated.
Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṁ anelakaṁ pīḷeyya. It’s like when there’s a person at the crossroads pressing out pure dwarf-bee honey, khuddamadhuṁ → khuddaṁ madhuṁ (bj, sya-all, km, pts1ed) | pīḷeyya → papīḷeyya (bj); uppiḷeyya (si) Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color, red hue, and red tint. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color, white hue, and white tint. Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. sāyaṁ nhānīyapiṇḍi → sāssa nahānīyapiṇḍī (bj, km); sāssa ṇhāniyapiṇḍi (sya-all); sāssa nahāniyapiṇḍī (pts1ed) | nhānīyacuṇṇāni → nahānīyacuṇṇāni (bj, cck); nhāniyacuṇṇāni (sya1ed, sya2ed); nahāniyacuṇṇāni (pts1ed) | nhāpako → nahāpako (bj, cck, pts1ed) Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anuppaveccheyya; It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. ubbhidodako → ubbhitodako (sya-all, km, mr) Seyyathāpi, udāyi, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ, uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno; Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent and clear, endowed with all good qualities. Seyyathāpi, udāyi, puriso muñjamhā īsikaṁ pabbāheyya; Suppose a person was to draw a reed out from its sheath. Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti. Furthermore, I have explained to my disciples a practice that they use to wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. abhijjamāne → abhijjamānā (mr) Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya; Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti. In the same way, I have explained to my disciples a practice that they use to wield the many kinds of psychic power … Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot’, and if they had no spots they’d know ‘I have no spots’. sakaṇikaṁ vā ‘sakaṇikan’ti → sakaṇikaṅgaṁ vā sakaṇikaṅganti (si) | akaṇikaṁ vā ‘akaṇikan’ti → akaṇikaṅgaṁ vā akaṇikaṅganti (si) Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya; tassa evamassa: ‘ahaṁ kho sakamhā gāmā aññaṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; Suppose there were two houses with doors. A person with clear eyes standing in between them would see people entering and leaving a house and wandering to and fro. agārā sadvārā → sannadvārā (mr) " Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Suppose there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’
kuto panāhaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathāpi bhagavā? How should I possibly recollect my many kinds of past lives with features and details, like the Buddha? kuto panāhaṁ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? How should I possibly, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn, like the Buddha? Seyyathāpi, udāyi, puriso evaṁ vadeyya: Suppose a man was to say, “Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti. “Sir, suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. Such is the splendor of the self that is well after death.” Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṁ sampadamidaṁ bhoto udāyissa bhavissati. The consequence for you will be as if a water jar were to become a water jug. udañcaniko → uddekaniko (sya-all, km, pts1ed) | udakamaṇiko → maṇiko (pts1ed, mr) | evaṁ sampadamidaṁ → evaṁ sampadametaṁ (pts1ed) "
Seyyathāpi, kaccāna, puriso evaṁ vadeyya: Suppose a man was to say, “Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti. “Master Gotama, suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. Such is the splendor of the self that is well after death.” Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; Suppose there was a little baby bound with swaddling up to the neck.
Atha kho, ānanda, sakko devānamindo—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito nimissa rañño pamukhe pāturahosi. Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the Thirty-Three gods and reappeared in front of King Nimi. Atha kho, ānanda, sakko devānamindo nimissa rañño adhivāsanaṁ viditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—nimissa rañño pamukhe antarahito devesu tāvatiṁsesu pāturahosi. Then, knowing that the king had consented, as easily as a strong person would extend or contract their arm, Sakka vanished from King Nimi and reappeared among the Thirty-Three gods.
Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways.
Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Suppose there was a green, sappy log, and it was lying in water. Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ. Suppose there was a green, sappy log, and it was lying on dry land far from the water. Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ. Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Seyyathāpi, rājakumāra, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; like the puffing of a blacksmith’s bellows. Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya; like a strong man was drilling into my head with a sharp point. muddhani abhimattheyya → muddhānaṁ ūhananti (bj); muddhānaṁ abhimattheyya (sya-all, km); muddhānaṁ abhimantheyya (pts1ed) Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; like a strong man was tightening a tough leather strap around my head. Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; like a deft butcher or their apprentice was slicing my belly open with a meat cleaver. Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse, Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. my bottom became like a camel’s hoof, Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. my vertebrae stuck out like beads on a string, Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. and my ribs were as gaunt as the broken-down rafters on an old barn. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. samphuṭito → saṁpuṭito (bj, mr); saṁphusito (sya-all, km) Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Then Brahmā Sahampati, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me. Tathūpamaṁ dhammamayaṁ sumedha, In just the same way, All-seer, so intelligent, Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena; It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. ṭhitāni → tiṭṭhanti (bj, sya-all, km)
Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṁ tadevassa antevāsī abbhanumodati: You’re just like a student who agrees with everything their teacher says.
Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Suppose there was a pair of elephants or horses or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. “Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti? “But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?” Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; Suppose a person took dry teak wood and lit a fire and produced heat.
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; Just as a clean cloth rid of stains would properly absorb dye, Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Atha kho, assalāyana, asito devalo isi kesamassuṁ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṁ daṇḍaṁ gahetvā sattannaṁ brāhmaṇisīnaṁ patthaṇḍile pāturahosi. So he did up his hair and beard, dressed in magenta robes, put on his boots, grasped a golden staff, and appeared in the courtyard of the seven brahmin seers. paṭaliyo → aṭaliyo (bj, pts1ed); agaliyo (sya-all, km)
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; They’re like a bird: wherever it flies, wings are its only burden. Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Udena has made the teaching clear in many ways.
Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati. In the same way, it seems to me that the brahmins’ statement turns out to be like a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.
“Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti. “It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it. daliddo → daḷiddo (bj, sya-all, km, pts1ed) " “Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti. “It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it. Seyyathāpi, brāhmaṇa, yaṁyadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns.
Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. muddhani → muddhānaṁ (sya-all, km, pts1ed) Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṁ parikantanti. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a meat cleaver. Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho, bho sāriputta, adhimatto kāyasmiṁ ḍāho. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, māṇava, kasi kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; The lay life is like farming in that it’s work with many requirements and when it fails it’s not very fruitful; Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; but when it succeeds it is very fruitful. Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; The renunciate life is like trade in that it’s work with few requirements and when it fails it’s not very fruitful; Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; but when it succeeds it is very fruitful.” Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti. In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.” “brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha: “Master Gotama, the brahmin Pokkharasādi Upamañña of the Subhaga Forest says: “Kiṁ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānātī”ti? “But student, does Pokkharasādi understand the minds of all these ascetics and brahmins, having comprehended them with his mind?” “Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānissatī”ti? “Master Gotama, Pokkharasādi doesn’t even know the mind of his own bonded maid Puṇṇikā, so how could he know all those ascetics and brahmins?” “Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. “Suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. “Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. “In the same way, Pokkharasādi is blind and sightless. yadi evaṁ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti? If this is so, does Pokkharasādi’s speech agree or disagree with accepted usage?” asammuccā”ti → asammusā vāti (si, pts1ed); asaṁmucchāti (sya-all) Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. Pokkharasādi is veiled, shrouded, covered, and engulfed by these five hindrances. ophuṭo → ovuto (bj); ophuto (sya-all, km, pts1ed) Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Pokkharasādi enjoys himself with these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṁ paṭicca aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti pañca kāmaguṇe paṭicca. Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi. Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
seyyathāpi brāhmaṇā tevijjā. For example, the brahmins who are proficient in the three Vedas. seyyathāpi takkī vīmaṁsī. For example, those who rely on logic and inquiry. Seyyathāpi, bhāradvāja, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Suppose there was a green, sappy log, and it was lying in water. Seyyathāpi, bhāradvāja, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ. Suppose there was a green, sappy log, and it was lying on dry land far from the water. Seyyathāpi, bhāradvāja, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ. Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; like the puffing of a blacksmith’s bellows. Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya; like a strong man was drilling into my head with a sharp point. Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; like a strong man was tightening a tough leather strap around my head. Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; like a deft butcher or their apprentice was slicing my belly open with a meat cleaver. Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse, Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya; my bottom became like a camel’s hoof, seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. my vertebrae stuck out like beads on a string, Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. and my ribs were as gaunt as the broken-down rafters on an old barn. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena; Suppose a man was struck by an arrow thickly smeared with poison, Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Suppose a man is in love with a woman, full of intense desire and lust. Seyyathāpi, bhikkhave, usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ. Suppose an arrowsmith was heating an arrow shaft between two firebrands, making it straight and fit for use. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; They’re like a bird: wherever it flies, wings are its only burden.
Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṁ hoti: Suppose a trader was going to market, thinking: Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati; Suppose a dog on a leash was tethered to a strong post or pillar. It would just keeping running and circling around that post or pillar. khile → khīle (bj, sya-all, km, pts1ed) Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati; It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati; It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. … Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati; It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …
Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa. Suppose a person had left their own village or town long ago, Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya; Suppose there was a fallen, withered leaf. It’s incapable of becoming green again. Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; Suppose there was a broad rock that had been broken in half, so that it could not be put back together again. Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya. Suppose someone had eaten some delectable food and thrown it up. chaḍḍeyya → chaddeyya (?) Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; Suppose there was a palm tree with its crown cut off. It’s incapable of further growth. Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Suppose a man was struck by an arrow thickly smeared with poison. Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Suppose a man was struck by an arrow thickly smeared with poison. vaṇoti kho, sunakkhatta, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; ‘Wound’ is a term for the six interior sense fields. visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ; ‘Poison’ is a term for ignorance. sallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ; ‘Dart’ is a term for craving. esanīti kho, sunakkhatta, satiyāyetaṁ adhivacanaṁ; ‘Probing’ is a term for mindfulness. satthanti kho, sunakkhatta, ariyāyetaṁ paññāya adhivacanaṁ; ‘Scalpel’ is a term for noble wisdom. bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Field surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha. Seyyathāpi, sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno; Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor. Seyyathāpi, sunakkhatta, āsīviso ghoraviso. Suppose there was a lethal viper. āsīviso → āsiviso (cck, mr)
“Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ— “Master Gotama, in this stilt longhouse we can see gradual progress Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti, atha uttariṁ kāraṇaṁ kāreti; Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit. Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṁ aggamakkhāyati; Of all kinds of fragrant root, spikenard is said to be the best. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti. They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. tirokuṭṭaṁ → tirokuḍḍaṁ (bj, sya-all, km, pts1ed) | parimasati → parāmasati (mr)
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; Like a bird: wherever it flies, wings are its only burden. So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato When I had this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness, imāya ca ariyāya santuṭṭhiyā samannāgato → etthantare pāṭho si, sya-all, km, pts1ed potthakesu natthi; 9M:1042 cūḷahatthipadopamasutte
Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. aggi mutto → aggimukko (bj, pts1ed)
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ— It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as putoḷi → mūtoḷi (bj); mūtolī (sya-all, km); mūtoḷī (pts1ed) Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions. vibhajitvā → paṭivibhajitvā (sya1ed, sya2ed, km); paṭibhajitvā (pts1ed) | catumahāpathe → cātummahāpathe (bj, sya-all, km, pts1ed) Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. sivathikāya → sīvathikāya (sya-all, km); sīvathikāyaṁ (pts1ed) Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. Or suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā → gijjhehi vā khajjamānaṁ suvānehi vā khajjamānaṁ siṅgālehi vā (si), gijjhehi vā khajjamānaṁ kulalehi vā khajjamānaṁ suvāṇehi vā khajjamānaṁ siṅgālehi vā (sya-all, km), gijjhehi vā khajjamānaṁ suvāṇehi vā khajjamānaṁ sigālehi vā (pts1ed) Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews … Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ— mn119 Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. sāyaṁ nhānīyapiṇḍi → sāssa nahānīyapiṇḍi (bj, sya-all, km); sāsassa nahāniyapiṇḍī (pts1ed) | nhānīyacuṇṇāni → nahānīyacuṇṇāni (bj, sya-all, km); nahāniyacuṇṇāni (pts1ed) | nhāpako → nahāpako (bj, sya-all, km, pts1ed) Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ na pacchimāya disāya udakassa āyamukhaṁ na uttarāya disāya udakassa āyamukhaṁ na dakkhiṇāya disāya udakassa āyamukhaṁ; devo ca na kālena kālaṁ sammā dhāraṁ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa; It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. ubbhidodako → ubbhitodako (mr) Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. abhisannāni parisannāni → abhisandāni parisandāni (mr) Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; Anyone who brings into their mind the great ocean includes all of the streams that run down into it. Seyyathāpi, bhikkhave, puriso garukaṁ silāguḷaṁ allamattikāpuñje pakkhipeyya. Suppose a person were to throw a heavy stone ball on a mound of wet clay. Seyyathāpi, bhikkhave, sukkhaṁ kaṭṭhaṁ koḷāpaṁ; Suppose there was a dried up, withered log. bhikkhave, sukkhaṁ kaṭṭhaṁ koḷāpaṁ → koḷāpaṁ ārakā udakā thale nikkhittaṁ (mr) Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; Suppose a water jar was placed on a stand, empty and hollow. Seyyathāpi, bhikkhave, puriso lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake pakkhipeyya. Suppose a person were to throw a light ball of string at a door-panel made entirely of hardwood. Seyyathāpi, bhikkhave, allaṁ kaṭṭhaṁ sasnehaṁ; Suppose there was a green, sappy log. Seyyathāpi, bhikkhave, allaṁ kaṭṭhaṁ sasnehaṁ → sasnehaṁ ārakā udakā thale nikkhittaṁ (mr) Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. pokkharaṇī → pokkhariṇī (si) Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo; Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. odhastapatodo → ubhantarapaṭodo (sya-all, km); obhastapatodo (mr) "
Seyyathāpi, bhikkhave, cakkhumā puriso ekaṁ āmaṇḍaṁ hatthe karitvā paccavekkheyya; As a person might pick up a gallnut in their hand and examine it, Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya; As a person might pick up five gallnuts in their hand and examine them, Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca; Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. bhāsate ca tapate ca → bhāsati ca tapati ca (sya-all, km); bhāsati ca (pts1ed) Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; Suppose there was a pendant of river gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. nikkhaṁ → nekkhaṁ (bj, sya-all, km, pts1ed)
Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ— Consider this stilt longhouse of Migāra’s mother. It’s empty of elephants, cows, horses, and mares; of gold and money; and of gatherings of men and women. Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ; As a bull’s hide is rid of folds when fully stretched out by a hundred pegs,
Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. And it was strung with a thread of blue, yellow, red, white, or golden brown. Seyyathāpi, ānanda, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel.
Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. “Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti? “But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?” Seyyathāpi, aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Suppose there was a big mountain not far from a town or village. “Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? “But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?” “Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṁ āmanteti: “Suppose, Aggivessana, an anointed aristocratic king was to address his elephant tracker, Seyyathāpi, aggivessana, hatthidamako mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans.
Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sand in a bucket, sprinkling it thoroughly with water, and pressing it out. Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ visāṇato āviñcheyya. Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the horn of a newly-calved cow. āviñcheyya → āviñjeyya (bj, sya-all, km, pts1ed) Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno udakaṁ kalase āsiñcitvā matthena āviñcheyya. Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring water into a pot and churning it with a stick. matthena → manthena (bj); mattena (mr) Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya. Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a green, sappy log with a drill-stick. abhimantheyya → abhimattheyya (si, sya-all, km, pts1ed, mr) | aggitthiko → aggatthiko (bj) Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sesame flour in a bucket, sprinkling it thoroughly with water, and pressing it out. Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ thanato āviñcheyya. Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the udder of a newly-calved cow. Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno dadhiṁ kalase āsiñcitvā matthena āviñcheyya. Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring curds into a pot and churning them with a stick. Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya; Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a dried up, withered log with a drill-stick. “Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? “But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”
Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṁ gharaṁ paveseyya. It’s like when a person brings several oil lamps into one house. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. It’s like when a person takes those several oil lamps out of that house. Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti: It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṁ vaṭṭipi aparisuddhā. Suppose an oil lamp was burning with impure oil and impure wick. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṁ vaṭṭipi parisuddhā. Suppose an oil lamp was burning with pure oil and pure wick.
Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṁ, tassa tatonidānaṁ chambhitattaṁ uppajjeyya; Suppose a person was traveling along a road, and killers were to spring out at them from both sides. They’d feel terrified because of that. vaṭṭakā → vadhakā (bj, sya-all, km, pts1ed) Seyyathāpi, anuruddhā, puriso ekaṁ nidhimukhaṁ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṁ uppilaṁ uppajjeyya; Suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across five entrances! They’d feel excited because of that. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṁ gāḷhaṁ gaṇheyya, so tattheva patameyya; Suppose a person was to grip a quail too tightly in their hands—it would die right there. patameyya → matameyya (si, sya1ed, sya2ed, km, pts1ed); tamameyya (cck) Seyyathāpi, anuruddhā, puriso vaṭṭakaṁ sithilaṁ gaṇheyya, so tassa hatthato uppateyya; Suppose a person was to grip a quail too loosely—it would fly out of their hands.
Seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti; It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth. “Seyyathāpi, bhikkhu, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: “Suppose they arrest a bandit, a criminal and present him to the king, saying, Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti: It’s like when brahmins smell a burnt offering, they run to it, thinking, Seyyathāpi, bhikkhave, puriso ekacchiggalaṁ yugaṁ mahāsamudde pakkhipeyya. Mendicants, suppose a person were to throw a yoke with a single hole into the ocean. Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṁ sāpateyyampi jīyetha, uttaripi adhibandhaṁ nigaccheyya. Suppose a gambler on the first unlucky throw were to lose his wife and child, all his property, and then get thrown in jail. adhibandhaṁ → anubandhaṁ (bj, pts1ed); addhubandhaṁ (sya-all, km) seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti; It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth. “Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvedeti. “Suppose there was a king, a wheel-turning monarch who possessed seven treasures and four blessings, and experienced pleasure and happiness because of them. Atha kho taṁ, bhikkhave, hatthiratanaṁ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti. Then the elephant-treasure submitted to taming, as if he were a fine thoroughbred elephant that had been tamed for a long time. Atha kho taṁ, bhikkhave, assaratanaṁ seyyathāpi nāma bhaddo assājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti. Then the horse-treasure submitted to taming, as if he were a fine thoroughbred horse that had been tamed for a long time. Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. And her touch is like a tuft of cotton-wool or kapok. Seyyathāpi, bhikkhave, pitā puttānaṁ piyo hoti manāpo; as a father is to his children. Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā; as children are to their father. Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṁ bhogakkhandhaṁ adhigaccheyya; Suppose a gambler on the first lucky throw was to win a big pile of money.
“Seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; “Mendicants, suppose there were two houses with doors. A person with clear eyes standing in between them would see people entering and leaving a house and wandering to and fro. sadvārā → sandhidvārā (mr)
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya, “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
Seyyathāpi, bhikkhu, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati; When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. saṅghaṭṭā → samphassa (bj, pts1ed); saṅghaṭā (sya-all, km) Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, tamenaṁ kālena kālaṁ abhidhameyya, kālena kālaṁ udakena paripphoseyya, kālena kālaṁ ajjhupekkheyya, taṁ hoti jātarūpaṁ sudhantaṁ niddhantaṁ nīhaṭaṁ ninnītakasāvaṁ mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṁ anubhoti; It’s like when a deft goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. That gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland. ninnītakasāvaṁ → nihaṭakasāvaṁ (bj); nihatakasāvaṁ (mr) | sudhantaṁ niddhantaṁ → etthantare pāṭho sya-all potthakesu | jātarūpaṁ → jātarūpaṁ dhantaṁ (bj, pts1ed) | nīhaṭaṁ → nihataṁ (si, sya-all, km, mr) | paṭṭikāya → pavaddhikāya (bj); pavaṭṭikāya (sya-all, pts1ed) Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati; Suppose an oil lamp depended on oil and a wick to burn.
Seyyathāpi, bhikkhave, janetā, evaṁ sāriputto; Sāriputta is just like the mother who gives birth, janetā → janetti (bj); janettī (pts1ed) seyyathāpi jātassa āpādetā, evaṁ moggallāno. while Moggallāna is like the one who raises the child.
Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, bhante sāriputta, adhimattā vātā muddhani ūhananti. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. muddhani → muddhānaṁ (sya-all, km, pts1ed) | abhimattheyya → abhimantheyya (bj) | ūhananti → ohananti (sya-all, km) Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā. The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. sāriputta, adhimattā sīse sīsavedanā → adhimattā vātā sīsaṁ parikantanti (bj, sya-all, km) " Seyyathāpi, bhante sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, bhante sāriputta, adhimattā vātā kucchiṁ parikantanti. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a meat cleaver. Seyyathāpi, bhante sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ, samparitāpeyyuṁ; evameva kho me, bhante sāriputta, adhimatto kāyasmiṁ ḍāho. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. That’s how severe the burning is in my body.
Seyyathāpi, āvuso sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, āvuso sāriputta, adhimattā vātā muddhani ūhananti. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. Seyyathāpi, āvuso sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, āvuso sāriputta, adhimattā sīse sīsavedanā. The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṁ parikantanti. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a meat cleaver. Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṁ ḍāho. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Suppose there was an oil lamp burning. The oil, wick, flame, and light were all impermanent and perishable. Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā. Suppose there was a large tree standing with heartwood. The roots, trunk, branches and leaves, and shadow were all impermanent and perishable. Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. Suppose a deft butcher or their apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside, ‘antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; ‘The inner flesh’ is a term for the six interior sense fields. ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; ‘The outer hide’ is a term for the six exterior sense fields. ‘antarā vilimaṁsaṁ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; ‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing. ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; ‘A sharp meat cleaver’ is a term for noble wisdom. “seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā: “Suppose, mendicants, it was the sabbath of the fourteenth day. You wouldn’t get lots of people Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. mn146 Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā. mn146 Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. mn146 ‘Antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; mn146 ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; mn146 ‘antarā vilimaṁsaṁ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; mn146 ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; mn146 “seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā: “Suppose, mendicants, it was the sabbath of the fifteenth day. You wouldn’t get lots of people
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; It’s like how a person with clear eyes might open their eyes then shut them; or might shut their eyes then open them. Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṁ pahareyya; It’s like how a strong person can effortlessly snap their fingers. accharaṁ → accharikaṁ (sya-all, km, pts1ed, mr) Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti; It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there. padumapalāse → paduminipatte (bj, sya-all, km, pts1ed) | īsakampoṇe → īsakapoṇe (bj, sya-all, km, pts1ed); īsakaphaṇe (bj-a) Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā appakasirena vameyya; It’s like how a strong person who’s formed a glob of spit on the tip of their tongue could easily spit it out. vameyya → vammeyya (sya-all); sandhameyya (mr) Seyyathāpi, ānanda, balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; It’s like how a strong person can extend or contract their arm. Seyyathāpi, ānanda, balavā puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. It’s like how a strong person could let two or three drops of water fall onto an iron cauldron that had been heated all day.
Atha kho tā devatā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṁ. Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha.
Tassa mayhaṁ, bhante, evarūpo javo ahosi; seyyathāpi nāma daḷhadhammā dhanuggaho susikkhito katahattho katayoggo katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. daḷhadhammā → daḷhadhammo (bj, sya-all, pts1ed, pts2ed) " Tassa mayhaṁ, bhante, evarūpo padavītihāro ahosi; seyyathāpi nāma puratthimā samuddā pacchimo samuddo. My stride was such that it could span from the eastern ocean to the western ocean.
Seyyathāpi nāma maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca; Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. Seyyathāpi nāma nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; Suppose there was a pendant of river gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve rattiyā paccūsasamayaṁ osadhitārakā bhāsate ca tapate ca virocati ca; Suppose that after the rainy season the sky was clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates. Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; Suppose that after the rainy season the sky was clear and cloudless. As the sun rises, it would dispel all the darkness from the sky as it shines and glows and radiates.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. nikkujjitaṁ → nikujjitaṁ (?) "
Seyyathāpi, mahārāja, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati—yadidaṁ mahantattena; The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. jaṅgalānaṁ → jaṅgamānaṁ (bj, pts1ed) "
Seyyathāpi, mahārāja, amanussaṭṭhāne pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Suppose there was a lotus pond in an uninhabited region with clear, sweet, cool water, clean, with smooth banks, delightful. Seyyathāpi, mahārāja, gāmassa vā nigamassa vā avidūre pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Suppose there was a lotus pond not far from a town or village with clear, sweet, cool water, clean, with smooth banks, delightful.
Seyyathāpi, mahārāja, puriso andhakārā vā andhakāraṁ gaccheyya, tamā vā tamaṁ gaccheyya, lohitamalā vā lohitamalaṁ gaccheyya. This person is like someone who goes from darkness to darkness, from blackness to blackness, from bloodstain to bloodstain. Seyyathāpi, mahārāja, puriso pathaviyā vā pallaṅkaṁ āroheyya, pallaṅkā vā assapiṭṭhiṁ āroheyya, assapiṭṭhiyā vā hatthikkhandhaṁ āroheyya, hatthikkhandhā vā pāsādaṁ āroheyya. This person is like someone who ascends from the ground to a couch; from a couch to horseback; from horseback to an elephant; and from an elephant to a stilt longhouse. Seyyathāpi, mahārāja, puriso pāsādā vā hatthikkhandhaṁ oroheyya, hatthikkhandhā vā assapiṭṭhiṁ oroheyya, assapiṭṭhiyā vā pallaṅkaṁ oroheyya, pallaṅkā vā pathaviṁ oroheyya, pathaviyā vā andhakāraṁ paviseyya. This person is like someone who descends from a stilt longhouse to an elephant; from an elephant to horseback; from horseback to a couch; and from a couch to the ground; and from the ground they enter darkness. Seyyathāpi, mahārāja, puriso pallaṅkā vā pallaṅkaṁ saṅkameyya, assapiṭṭhiyā vā assapiṭṭhiṁ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṁ saṅkameyya, pāsādā vā pāsādaṁ saṅkameyya. This person is like someone who shifts from one couch to another; from the back of one horse to another; from one elephant to another; or from one stilt longhouse to another.
Seyyathāpi, mahārāja, yāni kānici kumbhakārabhājanāni āmakāni ceva pakkāni ca sabbāni tāni bhedanadhammāni bhedanapariyosānāni bhedanaṁ anatītāni; It’s like the vessels made by potters. Whatever kind they are, whether baked or unbaked, all of them are liable to break apart. Breaking is their end; they’re not exempt from breakage.
Seyyathāpi nāma mahāariṭṭhako maṇi; Its head was like a huge block of soapstone. Seyyathāpi nāma suddhaṁ rūpiyaṁ; Its tusks were like pure silver. Seyyathāpi nāma mahatī naṅgalīsā; Its trunk was like a long plough pole. naṅgalīsā → naṅgalasīsā (pts1ed, mr) "
Seyyathāpi nāma mahatī ekarukkhikā nāvā; Its body was like a huge canoe carved from a single tree. Seyyathāpi nāma mahantaṁ soṇḍikākiḷañjaṁ; Its hood was like a large brewer’s sieve. Seyyathāpi nāma mahatī kosalikā kaṁsapāti; Its eyes were like those big bronze dishes from Kosala. Seyyathāpi nāma deve gaḷagaḷāyante vijjullatā niccharanti; Its tongue flickered from its mouth like lightning flashes in a thunderstorm. Seyyathāpi nāma kammāragaggariyā dhamamānāya saddo hoti; The sound of its breathing was like the puffing of a blacksmith’s bellows.
Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts1ed, pts2ed) Tathūpamaṁ dhammamayaṁ sumedha, In just the same way, All-seer, so intelligent, Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena; It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. ṭhitāni → tiṭṭhanti (bj, sya-all, km, pts1ed) "
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito āyasmato brahmadevassa mātu nivesane pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in the home of Brahmadeva’s mother.
Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. Then the Buddha knew what Baka the Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm.
Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso …pe… tasmiṁ brahmaloke pāturahosi. Then the Buddha knew what that Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm. Disvāna—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm. disvāna—seyyathāpi nāma balavā puriso …pe… evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. sn6.5 Disvāna—seyyathāpi nāma balavā puriso …pe… sn6.5 Disvāna—seyyathāpi nāma balavā puriso …pe… tasmiṁ brahmaloke pāturahosi. sn6.5 Atha kho bhagavā taṁ brahmānaṁ saṁvejetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—tasmiṁ brahmaloke antarahito jetavane pāturahosi. Having inspired a sense of awe in the Brahmā, as easily as a strong person would extend or contract their arm, the Buddha vanished from the Brahmā realm and reappeared in Jeta’s Grove. seyyathāpi bhavaṁ moggallāno kassapo kappino anuruddho’”ti? comparable to the masters Moggallāna, Kassapa, Kappina, and Anuruddha?’” seyyathāpi bhavaṁ moggallāno kassapo kappino anuruddho”ti? sn6.5
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā—seyyathāpi nāma balavā puriso …pe… evameva—bhagavato purato antarahitā tasmiṁ brahmaloke pāturahesuṁ. Then, as easily as a strong person would extend or contract their arm, they vanished from in front of the Buddha and appeared in that Brahmā realm.
“Seyyathāpi, bhikkhu vīsatikhāriko kosalako tilavāho. Tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya; “Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudanirayo. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalanirayo. Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. Seyyathāpi, bhikkhu, vīsati uppalā nirayā, evameko puṇḍariko nirayo. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Seyyathāpi, bhikkhu, vīsati puṇḍarikā nirayā, evameko padumo nirayo. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.
Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhū ca bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—aruṇavatiyā rājadhāniyā antarahitā tasmiṁ brahmaloke pāturahesuṁ. Then, as easily as a strong person would extend or contract their arm, they vanished from Aruṇavatī and appeared in that Brahmā realm. seyyathāpi nāma …pe… tasmiṁ brahmaloke antarahitā aruṇavatiyā rājadhāniyā pāturahesuṁ. as easily as a strong person would extend or contract their arm, Sikhī and Abhibhū vanished from that Brahmā realm and appeared in Aruṇavatī.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming. phālo → loho (mr) | divasaṁsantatto → divasasantatto (bj, sya-all, km, pts1ed, pts2ed)
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, sāriputta, rañño cakkavattissa jeṭṭhaputto pitarā pavattitaṁ cakkaṁ sammadeva anuppavatteti; A wheel-turning monarch’s oldest son rightly keeps wielding the power set in motion by his father.
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—samuddatīre paṇṇakuṭīsu antarahitā sambarassa asurindassa sammukhe pāturahesuṁ. Then, as easily as a strong person would extend or contract their arm, those seers vanished from those leaf huts on the ocean shore and reappeared in Sambara’s presence. Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ abhisapitvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—sambarassa asurindassa sammukhe antarahitā samuddatīre paṇṇakuṭīsu pāturahesuṁ. Then those seers, having cursed Sambara, as easily as a strong person would extend or contract their arm, vanished from Sambara’s presence and reappeared in those leaf huts on the ocean shore.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya …pe… ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṁ paripūrenti. It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. kusobbhe → kussubbhe (bj, sya-all, km); kusubbhe (pts1ed, pts2ed) "
Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṁ kumbhaṁ uddharitvā same bhūmibhāge paṭisisseyya. Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground. paṭisisseyya → paṭiviseyya (bj); patiṭṭhapeyya (sya-all, km, pts1ed, pts2ed); paṭiseveyya (ṭīkā) "
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Suppose an oil lamp depended on oil and a wick to burn. Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Suppose an oil lamp depended on oil and a wick to burn.
“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. “Mendicants, suppose an oil lamp depended on oil and a wick to burn. Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Suppose an oil lamp depended on oil and a wick to burn.
Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati; It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another.
Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati; When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
Seyyathāpi, bhikkhave, dve jāyampatikā parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ. Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies. jāyampatikā → jayampatikā (bj, pts1ed, pts2ed); jāyapatikā (sya-all) Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ. Suppose there was a flayed cow. If she stands by a wall, the creatures on the wall bite her. kuṭṭañce → kuḍḍañce (bj, sya-all, km, pts1ed, pts2ed) Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: Suppose they were to arrest a bandit, a criminal and present him to the king, saying:
Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgaṁ; Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts. Seyyathāpi, bhikkhave, kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?” kvāssa patiṭṭhitā → kvassa patiṭṭhitā (pts1ed, pts2ed); kattha patiṭṭhitā (mr) "
Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ. Suppose a person was walking through a forest. They’d see an ancient path, an ancient route traveled by humans in the past.
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor. Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.
Seyyathāpi, āvuso, kantāramagge udapāno, tatra nevassa rajju na udakavārako. Suppose there was a well on a desert road that had neither rope nor bucket.
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti? “But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the Brahmā realm?” Api pana → api nu (bj, sya-all, km) “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ iddhividhaṁ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṁ vattesī”ti? “But knowing and seeing thus, do you wield the many kinds of psychic power? …” Seyyathāpi, susima, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: Suppose they were to arrest a bandit, a criminal and present him to the king, saying:
“Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena paññāsayojanāni vitthārena paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā. “Mendicants, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it.
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— “Mendicants, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— “Mendicants, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
“Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya. “Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth. mahāpathaviyā → mahāpaṭhaviyā (bj, sya-all, pts1ed, pts2ed) "
“Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta kolaṭṭhimattiyo guḷikā. “Mendicants, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.
“Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddhareyya. “Mendicants, suppose a man was to draw up two or three drops of water from the ocean.
“Seyyathāpi, bhikkhave, mahāsamuddo parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni. “Mendicants, suppose the water in the ocean dried up and evaporated except for two or three drops.
Pabbatasutta A Mountain Pabbatasutta → pabbatūpamasuttaṁ (bj); pabbatūpama 1 (pts1ed, pts2ed) " “Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya. “Mendicants, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.
“Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā. “Mendicants, suppose the Himalayas, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.
“Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya. “Mendicants, suppose a person was to place down on Sineru, the king of mountains, seven pebbles the size of mung beans.
Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; no ce hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te anayabyasanaṁ āpajjeyyuṁ. Suppose a person was to drop a burning torch in a thicket of dry grass. If they don’t quickly extinguish it with their hands and feet, the creatures living in the grass and wood would come to ruin. Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; tamenaṁ hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te na anayabyasanaṁ āpajjeyyuṁ. Suppose a person was to drop a burning torch in a thicket of dry grass. If they were to quickly extinguish it with their hands and feet, the creatures living in the grass and wood wouldn’t come to ruin.
Seyyathāpi, bhikkhave, gūtho gūthena saṁsandati sameti; It’s like how dung comes together with dung, Seyyathāpi, bhikkhave, khīraṁ khīrena saṁsandati sameti; It’s like how milk comes together with milk,
Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ taṁ chetvā ekajjhaṁ saṁharitvā caturaṅgulaṁ caturaṅgulaṁ ghaṭikaṁ katvā nikkhipeyya: Suppose a person was to strip all the grass, sticks, branches, and leaves in India, gather them together into one pile, and chop them each into four inch pieces. They’d lay them down, saying: taṁ chetvā → tacchetvā (bj, sya-all, pts1ed, pts2ed)
Seyyathāpi, bhikkhave, puriso imaṁ mahāpathaviṁ kolaṭṭhimattaṁ kolaṭṭhimattaṁ mattikāguḷikaṁ karitvā nikkhipeyya: Suppose a person was to make the whole earth into clay balls the size of jujube seeds. They’d lay them down, saying:
“Seyyathāpi, bhikkhu, mahāselo pabbato yojanaṁ āyāmena yojanaṁ vitthārena yojanaṁ ubbedhena acchinno asusiro ekagghano. “Suppose there was a huge stone mountain, a league long, a league wide, and a league high, with no cracks or holes, one solid mass.
“Seyyathāpi, bhikkhu, āyasaṁ nagaraṁ yojanaṁ āyāmena yojanaṁ vitthārena yojanaṁ ubbedhena, puṇṇaṁ sāsapānaṁ guḷikābaddhaṁ. “Suppose there was an iron city, a league long, a league wide, and a league high, full of mustard seeds pressed into balls. guḷikābaddhaṁ → cūḷikābaddhaṁ (bj); guḷikābandhaṁ (sya-all); cuḷikābaddhaṁ (pts1ed, pts2ed) "
“Seyyathāpi, brāhmaṇa, yato cāyaṁ gaṅgā nadī pabhavati yattha ca mahāsamuddaṁ appeti, yā etasmiṁ antare vālikā sā na sukarā saṅkhātuṁ: “Consider the Ganges river from where it originates to where it enters the ocean. Between these places it’s not easy to calculate
Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi majjhena nipatati, sakimpi antena nipatati; Suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom, sometimes the middle, and sometimes the end.
Candūpamāsutta Like the Moon Candūpamāsutta → candūpamasuttaṁ (bj); candūpamaṁ (pts1ed, pts2ed) Seyyathāpi, bhikkhave, puriso jarudapānaṁ vā olokeyya pabbatavisamaṁ vā nadīviduggaṁ vā— Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland. “Seyyathāpi, bhikkhave, ayaṁ ākāse pāṇi na sajjati na gayhati na bajjhati; “Mendicants, this hand is not stuck or held or caught in space.
Seyyathāpi, bhante, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena, hāyati maṇḍalena, hāyati ābhāya, hāyati ārohapariṇāhena. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. Seyyathāpi, bhante, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. Seyyathāpi, kassapa, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena …pe… sn16.7 Seyyathāpi, kassapa, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena. sn16.7
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ, tiropākāraṁ, tiropabbataṁ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṁ vattemi. Whenever I want, I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. I control the body as far as the Brahmā realm.
Seyyathāpi nāma sūcivāṇijako sūcikārassa santike sūciṁ vikketabbaṁ maññeyya; He’s like a needle seller who thinks they can sell a needle to a needle maker!”
Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṁ hoti yāva na jātarūpappatirūpakaṁ loke uppajjati. It’s like true gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world. Seyyathāpi, kassapa, nāvā ādikeneva opilavati; The true teaching doesn’t disappear like a ship that sinks all at once. candūpamaṁ kulūpakaṁ; sn16.13
Seyyathāpi, bhikkhave, bāḷisiko āmisagataṁ baḷisaṁ gambhīre udakarahade pakkhipeyya. Suppose a fisherman was to cast a baited hook into a deep lake. Bāḷisikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. ‘Fisherman’ is a term for Māra the Wicked. Baḷisanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. ‘Hook’ is a term for possessions, honor, and popularity.
Luddoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. ‘Hunter’ is a term for Māra the Wicked. Papatāti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. ‘Harpoon’ is a term for possessions, honor, and popularity. Suttakanti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. ‘Cord’ is a term for greed and relishing.
Seyyathāpi, bhikkhave, mīḷhakā gūthādī gūthapūrā puṇṇā gūthassa. Purato cassa mahāgūthapuñjo. Suppose there was a dung-eating beetle full of dung, stuffed with dung, and before her was a huge pile of dung. mīḷhakā → kaṁsaḷakā (sya-all); piḷhakā (pts1ed, pts2ed) "
Seyyathāpi, bhikkhave, balavā puriso daḷhāya vāḷarajjuyā jaṅghaṁ veṭhetvā ghaṁseyya. Suppose a strong man was to twist a tough horse-hair rope around your shin and tighten it. vāḷarajjuyā → vālarajjuyā (bj) "
Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; It’s like a banana tree … Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; or a bamboo … Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; or a reed, all of which bear fruit to their own ruin and downfall … Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; It’s like a mule, which becomes pregnant to its own ruin and downfall.
Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṁ bhindeyyuṁ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa; If bile were to burst from a wild dog’s nose, it would become even wilder.
“seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭasamosaraṇā kūṭasamugghātā sabbā tā samugghātaṁ gacchanti; “Mendicants, the rafters of a bungalow all lean to the peak and meet at the peak, and when the peak is demolished they’re all demolished too.
“Seyyathāpi, bhikkhave, yāni kānici kulāni bahutthikāni appapurisāni tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi; “Mendicants, those families with many women and few men are easy prey for bandits and thieves. Seyyathāpi, bhikkhave, yāni kānici kulāni appitthikāni bahupurisāni tāni duppadhaṁsiyāni honti corehi kumbhatthenakehi; Those families with few women and many men are hard prey for bandits and thieves.
“Seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu. “Mendicants, suppose there were four well-trained expert archers with strong bows standing in the four quarters.
“Seyyathāpi, āvuso, himavato pabbatarājassa parittā pāsāṇasakkharā yāvadeva upanikkhepanamattāya; “Reverend, next to Venerable Mahāmoggallāna I’m like a few pieces of gravel next to the Himalayas, the king of mountains. “Seyyathāpi, āvuso, mahatiyā loṇaghaṭāya parittā loṇasakkharāya yāvadeva upanikkhepanamattāya; “Reverend, next to Venerable Sāriputta I’m like a few grains of salt next to a mound of salt.
Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya. Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.
“Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā. “The four grounds of consciousness should be seen as like the earth element. Seyyathāpi, bhikkhave, āpodhātu, evaṁ nandirāgo daṭṭhabbo. Relishing and greed should be seen as like the water element. Seyyathāpi, bhikkhave, pañca bījajātāni, evaṁ viññāṇaṁ sāhāraṁ daṭṭhabbaṁ. Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.
“Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. “Mendicants, there are these three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. These are the three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. Yepi te, bhikkhave, ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu. Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of language should be criticized or rejected.
Atītampāhaṁ addhānaṁ evameva rūpena khajjiṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. In the past I was also itched by form just like now. Ahañceva kho pana anāgataṁ rūpaṁ abhinandeyyaṁ, anāgatampāhaṁ addhānaṁ evameva rūpena khajjeyyaṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti. If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’ Atītampāhaṁ addhānaṁ evameva vedanāya khajjiṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi. sn22.79 anāgatampāhaṁ addhānaṁ evameva vedanāya khajjeyyaṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti. sn22.79 Atītampāhaṁ addhānaṁ evameva saṅkhārehi khajjiṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti. sn22.79 anāgatampāhaṁ addhānaṁ evameva saṅkhārehi khajjeyyaṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti. sn22.79 Atītampi addhānaṁ evameva viññāṇena khajjiṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. In the past I was also itched by consciousness just like now. anāgatampāhaṁ addhānaṁ evameva viññāṇena khajjeyyaṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti. sn22.79
Seyyathāpi nāma vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ siyā vipariṇāmo; If a young calf doesn’t see its mother it may change and fall apart. … Seyyathāpi nāma bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; Or if young seedlings don’t get water they may change and fall apart. Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts1ed) Seyyathāpi nāma vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ siyā vipariṇāmo; sn22.80 Seyyathāpi nāma bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; sn22.80 Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati, nāraññe kaṭṭhatthaṁ pharati. Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness.
Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno upādāya passeyya, no anupādāya; Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not by not grasping.
Seyyathāpi, tissa, dve purisā— Suppose, Tissa, there were two people. ‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṁ adhivacanaṁ. ‘A person who is not skilled in the path’ is a term for an ordinary unlearned person. ‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṁ adhivacanaṁ. ‘A fork in the road’ is a term for doubt. ‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ— ‘The left-hand path’ is a term for the wrong eightfold path, that is, ‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— ‘The right-hand path’ is a term for the noble eightfold path, that is, ‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṁ adhivacanaṁ. ‘A dark forest grove’ is a term for ignorance. ‘Mahantaṁ ninnaṁ pallalan’ti kho, tissa, kāmānametaṁ adhivacanaṁ. ‘An expanse of low-lying marshes’ is a term for sensual pleasures. ‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṁ adhivacanaṁ. ‘A large, steep cliff’ is a term for anger and distress. ‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṁ adhivacanaṁ. ‘Level, cleared parkland’ is a term for extinguishment.
Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; Suppose there was a householder or householder’s son who was rich, with a lot of money and great wealth,
Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho. It’s like the scent of a blue water lily, or a pink or white lotus. Seyyathāpi, āvuso, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ. Tamenaṁ sāmikā rajakassa anupadajjuṁ. Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer.
“Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu kāsā cepi jātā assu, te naṁ ajjholambeyyuṁ; kusā cepi jātā assu, te naṁ ajjholambeyyuṁ; pabbajā cepi jātā assu, te naṁ ajjholambeyyuṁ; bīraṇā cepi jātā assu, te naṁ ajjholambeyyuṁ; rukkhā cepi jātā assu, te naṁ ajjholambeyyuṁ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṁ. So tatonidānaṁ anayabyasanaṁ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṁ. So tatonidānaṁ anayabyasanaṁ āpajjeyya. “Suppose, mendicants, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they’d overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it’d break off, and they’d come to ruin because of that. ubhosu tīresu → ubhato tīre (bj); ubhato tīresu (sya-all, km) | pabbajā → babbajā (bj, pts1ed) "
Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma ṭhāti anupalittaṁ udakena; Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. ṭhāti → tiṭṭhantaṁ (mr) "
Pheṇapiṇḍūpamasutta A Lump of Foam Pheṇapiṇḍūpamasutta → pheṇam (pts1ed) “Seyyathāpi, bhikkhave, ayaṁ gaṅgā nadī mahantaṁ pheṇapiṇḍaṁ āvaheyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro? “Mendicants, suppose this Ganges river was carrying along a big lump of foam. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a lump of foam? Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṁ uppajjati ceva nirujjhati ca. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro? Suppose it was the time of autumn, when the rain was falling heavily, and a bubble on the water forms and pops right away. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a water bubble? udakapubbuḷaṁ → udakabubbuḷaṁ (bj); bubbuḷaṁ (pts1ed) Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya …pe… kiñhi siyā, bhikkhave, marīcikāya sāro? Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a mirage? Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tassa pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro? Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a banana tree? kuṭhāriṁ → kudhāriṁ (sya-all, km, mr) | akukkukajātaṁ → akusajātaṁ (bj); akukkujakajātaṁ (sya-all, mr); akukkajātaṁ (pts1ed) Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṁ vidaṁseyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro? Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a magic trick? catumahāpathe → cātummahāpathe (bj, sya-all, km); mahāpathe (pts1ed) “Pheṇapiṇḍūpamaṁ rūpaṁ, “Form is like a lump of foam; Māyūpamañca viññāṇaṁ, and consciousness like a magic trick:
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṁ vā thambhaṁ vā anuparidhāvati anuparivattati; Suppose a dog on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar. gaddulabaddho → gaddūlabandho (sya-all, km) "
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṁ vā thambhaṁ vā upagacchati; tiṭṭhati cepi tameva khīlaṁ vā thambhaṁ vā upatiṭṭhati; nisīdati cepi tameva khīlaṁ vā thambhaṁ vā upanisīdati; nipajjati cepi tameva khīlaṁ vā thambhaṁ vā upanipajjati. Suppose a dog on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar. Seyyathāpi, bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgiṁ; Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts. mañjiṭṭhāya → mañjeṭṭhāya (bj, sya-all, km); mañjeṭṭhiyā (pts1ed) "
Vāsijaṭasutta The Adze Vāsijaṭasutta → vāsijaṭopamasuttaṁ (bj) " Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Suppose there was a chicken with eight or ten or twelve eggs. Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Suppose there was a chicken with eight or ten or twelve eggs. Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṁ. Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṁ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away.
Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati; In the autumn, a farmer ploughing with a large plough shears through all the root networks. Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṁ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti; A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. nicchoṭeti → nipphoteti (bj); nipphoṭeti (sya-all) Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti; When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṁ tāsaṁ aggamakkhāyati; The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṁ aggamakkhāyati; Of all kinds of fragrant root, spikenard is said to be the best. Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; Of all kinds of fragrant heartwood, red sandalwood is said to be the best. Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; Of all kinds of fragrant flower, jasmine is said to be the best. Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavatti aggamakkhāyati; All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. kuṭṭarājāno → kuḍḍarājāno (bj, pts1ed); kuṭṭharājāno (sya-all) " Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā, sabbā tā candimappabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṁ abbhussakkamāno, sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca; After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
seyyathāpi bhusamuṭṭhī”ti. like a handful of chaff.” seyyathāpi bhusamuṭṭhī’”ti. like a handful of chaff.’” seyyathāpi bhusamuṭṭhīti. like a handful of chaff. "
Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, āvuso, adhimattā vātā muddhani ūhananti. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. sikharena → khaggena (mr) | muddhani → muddhānaṁ (bj, pts1ed); muddhanaṁ (sya-all, km) | abhimattheyya → abhimantheyya (bj) | muddhani → muddhānaṁ (bj, pts1ed) | ūhananti → upahananti (bj, sya-all, km, pts1ed); uhananti (mr) Seyyathāpi, āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā. The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho adhimattā vātā kucchiṁ parikantanti. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a meat cleaver. Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho, āvuso, adhimatto kāyasmiṁ ḍāho. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya, Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.
Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. ‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ. ‘Boil’s root’ is a term for craving.
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṁ atikkammeva, khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa …pe… “Reverends, suppose there was a person in need of heartwood. …”
Seyyathāpi, bho bhāradvāja, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā bhāradvājena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Bhāradvāja has made the teaching clear in many ways. nikkujjitaṁ → nikujjitaṁ (pts1ed) "
Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ ayyena udāyinā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Venerable Udāyī has made the teaching clear in many ways.
Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya, api nu tumhākaṁ evamassa: Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think:
Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭha …pe… Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove …
tassa rūpamayo vego. and its currents are made of sights. Yo taṁ rūpamayaṁ vegaṁ sahati, ayaṁ vuccati, bhikkhave, atari cakkhusamuddaṁ saūmiṁ sāvaṭṭaṁ sagāhaṁ sarakkhasaṁ; Someone who can withstand those currents is said to have crossed over the ocean of the eye, with its waves and whirlpools, its saltwater crocodiles and monsters.
Bāḷisikopamasutta The Simile of the Fisherman Bāḷisikopamasutta → bāḷisiko (pts1ed) “Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṁ gambhīre udakarahade pakkhipeyya. “Mendicants, suppose a fisherman was to cast a baited hook into a deep lake.
Khīrarukkhopamasutta The Simile of the Latex-Producing Tree Khīrarukkhopamasutta → khīrarukkhena (pts1ed) Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako. Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s a tender young sapling. Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko. Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s dried up, withered, and decrepit.
Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. Suppose there was a black ox and a white ox yoked by a single harness or yoke. balībaddo → balivaddo (bj, pts1ed); balibaddo (sya-all, km, mr)
Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. Suppose there was a black ox and a white ox yoked by a single harness or yoke.
Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṁ. Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. akukkukajātaṁ → akukkuṭakajātaṁ (cck, sya1ed, km); akukkuṭakajātakaṁ (sya2ed); akukkajaṭajātaṁ (mr) | vinibbhujeyya → vinibbhajjeyya (sya-all, km); vinibbhujjeyya (pts1ed)
Āsīvisopamasutta The Simile of the Vipers “Seyyathāpi, bhikkhave, cattāro āsīvisā uggatejā ghoravisā. “Mendicants, suppose there were four lethal poisonous vipers. āsīvisā → āsivisā (bj); āsiviso (pts1ed) cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— ‘Four lethal poisonous vipers’ is a term for the four primary elements: Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— ‘Five deadly enemies’ is a term for the five grasping aggregates, that is: Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. ‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed. Suñño gāmoti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. ‘Empty village’ is a term for the six interior sense fields. Corā gāmaghātakāti kho, bhikkhave, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. ‘Bandits who raid villages’ is a term for the six exterior sense fields. Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṁ oghānaṁ adhivacanaṁ— ‘Large deluge’ is a term for the four floods: Orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṁ adhivacanaṁ. ‘The near shore that’s dubious and perilous’ is a term for identity. Pārimaṁ tīraṁ khemaṁ appaṭibhayanti kho, bhikkhave, nibbānassetaṁ adhivacanaṁ. ‘The far shore, a sanctuary free of peril’ is a term for extinguishment. Kullanti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— ‘The raft’ is a term for the noble eightfold path, that is: Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ. ‘Paddling with hands and feet’ is a term for being energetic. Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṁ adhivacanan”ti. ‘Crossed over, gone beyond, the brahmin stands on the shore’ is a term for a perfected one.” "
Rathopamasutta The Simile of the Chariot Rathopamasutta → rathūpamasuttaṁ (bj); rato (pts1ed) Seyyathāpi, bhikkhave, subhūmiyaṁ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. Then a deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. odhastapatodo → odhatapatodo (sya-all, km); odhasatapatodo (pts1ed) Seyyathāpi, bhikkhave, puriso vaṇaṁ ālimpeyya yāvadeva rohanatthāya, seyyathā vā pana akkhaṁ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya; It’s like a person who puts ointment on a wound only so that it can heal; or who oils an axle only so that it can carry a load. rohanatthāya → ropanatthāya (bj, pts1ed); sevanatthāya (sya-all, km); gopanatthāya (mr) "
Paṭhamadārukkhandhopamasutta The Simile of the Tree Trunk (1st) Paṭhamadārukkhandhopamasutta → dārukkhandha 1 (pts1ed) “‘Orimaṁ tīran’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. “‘The near shore’, mendicant, is a term for the six interior sense fields. ‘Pārimaṁ tīran’ti kho, bhikkhu, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. ‘The far shore’ is a term for the six exterior sense fields. ‘Majjhe saṁsādo’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. ‘Sinking in the middle’ is a term for greed and relishing. ‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṁ adhivacanaṁ. ‘Stranded on high ground’ is a term for the conceit ‘I am’. ‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.
Seyyathāpi, āvuso, naḷāgāraṁ vā tiṇāgāraṁ vā sukkhaṁ kolāpaṁ terovassikaṁ. Suppose there was a house made of reeds or straw that was dried up, withered, and decrepit. Seyyathāpi, āvuso, kūṭāgāraṁ vā sālā vā bahalamattikā addāvalepanā. Suppose there was a bungalow or hall made of thick clay with its plaster still wet.
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā, taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ. So iticīticeva kāyaṁ sannāmeyya. Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Then two strong men would grab each arm and drag them towards the pit of glowing coals. They’d writhe and struggle to and fro. Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṁ dāyaṁ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya: ‘mā maṁ kaṇṭako’ti. Suppose a person was to enter a thicket full of thorns. They’d have thorns in front and behind, to the left and right, below and above. So they’d go forward mindfully and come back mindfully, thinking, ‘May I not get any thorns!’ Seyyathāpi, bhikkhave, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya. Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. The drops would be slow to fall, but they’d quickly dry up and evaporate. divasaṁsantatte → divasasantatte (bj) Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṁ ādāya: ‘mayaṁ imaṁ gaṅgaṁ nadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti. Suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’
Kiṁsukopamasutta The Simile of the Parrot Tree Kiṁsukopamasutta → kiṁsukā (pts1ed) “Seyyathāpi, bhikkhu, purisassa kiṁsuko adiṭṭhapubbo assa. “Mendicant, suppose a person had never seen a parrot tree. ‘kāḷako kho, ambho purisa, kiṁsuko—seyyathāpi jhāmakhāṇū’ti. ‘A parrot tree is blackish, like a charred stump.’ ‘lohitako kho, ambho purisa, kiṁsuko—seyyathāpi maṁsapesī’ti. ‘A parrot tree is reddish, like a lump of meat.’ ‘ocīrakajāto kho, ambho purisa, kiṁsuko ādinnasipāṭiko—seyyathāpi sirīso’ti. ‘A parrot tree has flaking bark and burst pods, like a sirisa.’ ocīrakajāto → ojīrakajāto (bj); odīrakajāto (pts1ed) ‘bahalapattapalāso sandacchāyo kho, ambho purisa, kiṁsuko—seyyathāpi nigrodho’ti. ‘A parrot tree has luxuriant, shady foliage, like a banyan.’ sandacchāyo → saṇḍacchāyo (sya-all, km) Seyyathāpi, bhikkhu, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ chadvāraṁ. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and six gates. daḷhuddhāpaṁ → daḷhuddāpaṁ (bj, pts1ed) | daḷhapākāratoraṇaṁ → daḷhaṁ pākāratoraṇaṁ (sya-all) ‘nagaran’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. ‘City’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. ‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. ‘Six gates’ is a term for the six interior sense fields. ‘Dovāriko’ti kho, bhikkhu, satiyā etaṁ adhivacanaṁ. ‘Gatekeeper’ is a term for mindfulness. ‘Sīghaṁ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṁ adhivacanaṁ. ‘A swift pair of messengers’ is a term for serenity and discernment. ‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṁ adhivacanaṁ. ‘The lord of the city’ is a term for consciousness. ‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— ‘The central square’ is a term for the four primary elements: ‘Yathābhūtaṁ vacanan’ti kho, bhikkhu, nibbānassetaṁ adhivacanaṁ. ‘A message of truth’ is a term for extinguishment. ‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— ‘The way they came’ is a term for the noble eightfold path, that is,
Vīṇopamasutta The Simile of the Harp Vīṇopamasutta → vīṇā (pts1ed) Seyyathāpi, bhikkhave, kiṭṭhaṁ sampannaṁ. Suppose the crops have ripened, Seyyathāpi, bhikkhave, kiṭṭhaṁ sampannaṁ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṁ kiṭṭhaṁ otareyya. Suppose the crops have ripened, and the caretaker is diligent. If an ox fond of crops invades the crops Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa. Suppose a king or their minister had never heard the sound of an arched harp.
Chappāṇakopamasutta The Simile of Six Animals Chappāṇakopamasutta → chappāṇakasuttaṁ (bj); chapāṇa (pts1ed) “Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṁ paviseyya. “Mendicants, suppose a person with wounded and festering limbs was to enter a thicket of thorny reeds. Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. ‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṁ adhivacanaṁ. ‘A strong post or pillar’ is a term for mindfulness of the body.
“Seyyathāpi, bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa. “Mendicants, suppose a sheaf of barley was placed at a crossroads. Sace so, bhikkhave, assutavā puthujjano āyatiṁ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā. And if that unlearned ordinary person has intentions regarding rebirth into a new state of existence in the future, that foolish person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person.
Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. It’s like a person who is struck with an arrow, sallena vijjheyya → sallena vijjheyyuṁ (bj, sya-all, km, pts1ed) Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. It’s like a person who is struck with an arrow,
Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati. Tesaṁyeva kaṭṭhānaṁ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati. When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. saṅghaṭṭanasamodhānā → saṅkhattā tassa samodānā (cck, sya1ed, km); saṅghaṭṭā tassa samodhānā (sya2ed); saṅghattā tassa samodhānā (mr) "
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. Suppose there was a black ox and a white ox yoked by a single harness or yoke.
“‘Nelaṅgan’ti kho, bhante, sīlānametaṁ adhivacanaṁ. “Sir, ‘flawless wheel’ is a term for ethics. ‘Setapacchādo’ti kho, bhante, vimuttiyā etaṁ adhivacanaṁ. ‘White canopy’ is a term for freedom. ‘Ekāro’ti kho, bhante, satiyā etaṁ adhivacanaṁ. ‘One spoke’ is a term for mindfulness. ‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṁ adhivacanaṁ. ‘Rolls on’ is a term for going forward and coming back. ‘Ratho’ti kho, bhante, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. ‘Chariot’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. ‘Āyantan’ti kho, bhante, arahato etaṁ adhivacanaṁ. ‘The one who comes’ is a term for the perfected one. ‘Soto’ti kho, bhante, taṇhāyetaṁ adhivacanaṁ. ‘Stream’ is a term for craving.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
“Seyyathāpi, gāmaṇi, puriso mahatiṁ puthusilaṁ gambhīre udakarahade pakkhipeyya. “Chief, suppose a person were to throw a broad rock into a deep lake. “Seyyathāpi, gāmaṇi, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṁ vā taṁ uddhaṁ gāmi assa. “Chief, suppose a person were to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up. adhogāmī → adhogāminī (?) "
Khettūpamasutta The Simile of the Field Khettūpamasutta → desanā (pts1ed) “Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ aggaṁ; evameva mayhaṁ bhikkhubhikkhuniyo. “To me, the monks and nuns are like the good field. Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ majjhimaṁ; evameva mayhaṁ upāsakaupāsikāyo. To me, the laymen and laywomen are like the average field. Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi; evameva mayhaṁ aññatitthiyā samaṇabrāhmaṇaparibbājakā. To me, the ascetics, brahmins, and wanderers of other religions are like the poor field, the bad ground of sand and salt. Seyyathāpi, gāmaṇi, purisassa tayo udakamaṇikā—eko udakamaṇiko acchiddo ahārī aparihārī, eko udakamaṇiko acchiddo hārī parihārī, eko udakamaṇiko chiddo hārī parihārī. Suppose a person had three water jars: one that’s uncracked and nonporous; one that’s uncracked but porous; and one that’s cracked and porous. “Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo ahārī aparihārī; evameva mayhaṁ bhikkhubhikkhuniyo. “To me, the monks and nuns are like the water jar that’s uncracked and nonporous. Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo hārī parihārī; evameva mayhaṁ upāsakaupāsikāyo. To me, the laymen and laywomen are like the water jar that’s uncracked but porous. Seyyathāpi, gāmaṇi, yo so udakamaṇiko chiddo hārī parihārī; evameva mayhaṁ aññatitthiyā samaṇabrāhmaṇaparibbājakā. To me, the ascetics, brahmins, and wanderers of other religions are like the water jar that’s cracked and porous.
Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.
seyyathāpi mahāsamuddo. like the ocean. seyyathāpi mahāsamuddo. sn44.1 seyyathāpi mahāsamuddo. sn44.1 seyyathāpi mahāsamuddo. like the ocean. seyyathāpi mahāsamuddo. sn44.1 seyyathāpi mahāsamuddo. sn44.1 Sāpi me ayyā etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi bhagavā. And she explained it to me with these words and phrases, just like the Buddha.
Samaṇopi me moggallāno etehi padehi etehi byañjanehi tamatthaṁ byākāsi, seyyathāpi bhavaṁ gotamo. And he explained it to me with these words and phrases, just like Master Gotama.
Samaṇopi me gotamo etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi bhavaṁ moggallāno. And he explained it to me with these words and phrases, just like Master Moggallāna.
“imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: “These are all terms for the noble eightfold path: Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā imassevetaṁ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: This is a way to understand how these are all terms for the noble eightfold path:
Kissa nu kho etaṁ, bhante, adhivacanaṁ: What is this a term for?” “Nibbānadhātuyā kho etaṁ, bhikkhu, adhivacanaṁ: “Mendicant, the removal of greed, hate, and delusion is a term for the element of extinguishment.
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhindissati, lohitaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati. “Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood. sālisūkaṁ → sālisukaṁ (sya-all, pts1ed) | bhindissati → bhecchati (bj, mr) " Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhindissati, lohitaṁ vā uppādessatīti—ṭhānametaṁ vijjati. Suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood.
“Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; “A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn.
“Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā; “Mendicants, the Yamunā river slants, slopes, and inclines to the ocean. …” seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Aciravatī river …” seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Sarabhū river …” seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Mahī river …” seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— “… all the great rivers …”
“Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “Mendicants, the Yamunā river slants, slopes, and inclines to the east. …” “Seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “… the Aciravatī river …” “Seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “… the Sarabhū river …” “Seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “… the Mahī river …” “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— “… all the great rivers …”
“Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā; “Mendicants, the Yamunā river slants, slopes, and inclines to the ocean. …” “Seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Aciravatī river …” “Seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Sarabhū river …” “Seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Mahī river …” “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— “… all the great rivers …”
“Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “Mendicants, the Yamunā river slants, slopes, and inclines to the east. …” “Seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “… the Aciravatī river …” “Seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “… the Sarabhū river …” “Seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “… the Mahī river …” “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— “… all the great rivers …”
“Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā; “Mendicants, the Yamunā river slants, slopes, and inclines to the ocean. …” seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Aciravatī river …” seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Sarabhū river …” seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Mahī river …” seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— “… all the great rivers …”
“Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “Mendicants, the Yamunā river slants, slopes, and inclines to the east. …” seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “… the Aciravatī river …” seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “… the Sarabhū river …” seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; “… the Mahī river …” seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— “… all the great rivers …”
“Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā; “Mendicants, the Yamunā river slants, slopes, and inclines to the ocean. …” seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Aciravatī river …” seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Sarabhū river …” seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā; “… the Mahī river …” seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— “… all the great rivers …”
“Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti; “The footprints of all creatures that walk can fit inside an elephant’s footprint.
“Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā; kūṭaṁ tāsaṁ aggamakkhāyati; “Mendicants, the rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. “Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṁ tesaṁ aggamakkhāyati; “Of all kinds of fragrant root, spikenard is said to be the best. …” “Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; “Of all kinds of fragrant heartwood, red sandalwood is said to be the best. …” “Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; “Of all kinds of fragrant flower, jasmine is said to be the best. …” “Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavatti aggamakkhāyati; “All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. …” "
“Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā, sabbā tā candimappabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; “The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. …” candimappabhāya → candimāpabhāya (sya-all, pts1ed, mr) " “Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; “After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. …” “Seyyathāpi, bhikkhave, yāni kānici tantāvutānaṁ vatthānaṁ, kāsikavatthaṁ tesaṁ aggamakkhāyati; “Mendicants, cloth from Kāsi is said to be the best kind of woven cloth. …”
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; sn45.149 Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; sn45.149 Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; sn45.149
“Seyyathāpi, bhikkhave, ye kecime bījagāmabhūtagāmā vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete bījagāmabhūtagāmā vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjanti; “All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth.
“Seyyathāpi, bhikkhave, himavantaṁ pabbatarājaṁ nissāya nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti; “Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains.
“Seyyathāpi, bhikkhave, kumbho nikkujjo vamateva udakaṁ, no paccāvamati; “Mendicants, suppose a pot full of water is tipped over, so the water drains out and doesn’t go back in.
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhindissati lohitaṁ vā uppādessatīti—ṭhānametaṁ vijjati. “Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood.
“Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ūhataṁ rajojallaṁ, tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; “Mendicants, in the last month of summer, when the dust and dirt is stirred up, a large sudden storm disperses and settles it on the spot.
“Seyyathāpi, bhikkhave, uppannaṁ mahāmeghaṁ, tamenaṁ mahāvāto antarāyeva antaradhāpeti vūpasameti; “Mendicants, when a large storm has arisen, a strong wind disperses and settles it as it proceeds.
“Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabandhāya cha māsāni udake pariyādāya hemantikena thalaṁ ukkhittāya vātātapaparetāni bandhanāni tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti, pūtikāni bhavanti; “Mendicants, suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. pariyādāya → pariyātāya (bj, mr); pariyenāya (pts1ed); pariyāhatāya (?) "
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. “Mendicants, suppose that, although the Ganges river slants, slopes, and inclines to the east,
“Seyyathāpi, bhikkhave, himavantaṁ pabbatarājānaṁ nissāya nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti; “Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains.
“Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; “Mendicants, this body is sustained by food. It depends on food to continue, and without food it doesn’t continue. Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; This body is sustained by food. It depends on food to continue, and without food it doesn’t continue. Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; This body is sustained by food. It depends on food to continue, and without food it doesn’t continue. Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; This body is sustained by food. It depends on food to continue, and without food it doesn’t continue.
Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. Suppose that a ruler or their minister had a chest full of garments of different colors.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
“Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo, sabbā tā kūṭaninnā kūṭapoṇā kūṭapabbhārā; “Mendicants, the rafters of a bungalow all slant, slope, and incline to the peak.
Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. Suppose someone wanted to make a small fire flare up. Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. Suppose someone wanted to make a small fire flare up. Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. Suppose someone wanted to extinguish a bonfire. Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. Suppose someone wanted to extinguish a bonfire.
Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Seyyathāpi, brāhmaṇa, udapatto agginā santatto pakkuthito usmudakajāto. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. pakkuthito → ukkaṭṭhito (bj, pts1ed); ukkuṭṭhito (sya-all); pakkudhito (mr) | usmudakajāto → ussadakajāto (bj); usmādakajāto (sya-all) Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Suppose there was a bowl of water overgrown with moss and aquatic plants. Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. Seyyathāpi, brāhmaṇa, udapatto na agginā santatto na pakkuthito na usmudakajāto. Suppose there is a bowl of water that is not heated by a fire, boiling and bubbling. Seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Suppose there is a bowl of water that is not overgrown with moss and aquatic plants. Seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Suppose there is a bowl of water that is not stirred by the wind, churning, swirling, and rippling. Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Suppose there was a bowl of water that was transparent, clear, and unclouded, brought into the light.
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyan”ti vitthāretabbaṁ. “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”
“Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṁ vā rājamahāmattaṁ vā nānaccayehi sūpehi paccupaṭṭhito assa— “Mendicants, suppose a foolish, incompetent, unskillful cook was to serve a ruler or their minister with an excessive variety of curries: rājamahāmattaṁ vā → rājamahāmattānaṁ vā (bj, pts1ed) " Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṁ vā rājamahāmattaṁ vā nānaccayehi sūpehi paccupaṭṭhito assa— Suppose an astute, competent, skillful cook was to serve a ruler or their minister with an excessive variety of curries:
Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. daḷhuddhāpaṁ → daḷhuddāpaṁ (bj, pts1ed, mr); daḷhaddhālaṁ (sya-all, km)
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya; Suppose there was a large tree standing with heartwood, and the largest branch fell off.
seyyathāpi mayhaṁ sāriputtamoggallānā. Sāriputta and Moggallāna were to me. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamaṁyeva sāvakayugaṁ bhavissati—seyyathāpi mayhaṁ sāriputtamoggallānā. sn47.14 Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṁ; Suppose there was a large tree standing with heartwood, and the largest branches fell off.
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva kho brahmaloke antarahito bhagavato purato pāturahosi. Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
“Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya. “Mendicants, suppose that on hearing, ‘The finest lady in the land! The finest lady in the land!’ a large crowd would gather. samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṁ satiyā adhivacanaṁ. ‘A bowl of oil filled to the brim’ is a term for mindfulness of the body.
Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. And then Brahmā Sahampati, knowing what I was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me.
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyantī”ti “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”
Kaṭṭhopamasutta The Simile of the Fire Sticks Kaṭṭhopamasutta → araṇi (pts1ed) Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṁyeva kaṭṭhānaṁ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati; When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. saṅghaṭṭanasamodhānā → saṅghaṭanasamodhānā (sya-all, km); saṅghaṭṭanāsamodhānā (pts1ed, mr) | nānābhāvāvinikkhepā → nānābhāvanikkhepā (sya-all, km, mr); nānābhāvā nikkhepā (pts1ed) "
“seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? “Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?” bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā → kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya (bj); kūṭāgāraṁ vā kūṭāgārasālā vā uttarāya (sya-all) | rasmi → rasmiyo (sya-all, mr) | kvāssa → kāya (sya-all, pts1ed, mr) "
Seyyathāpi, bhikkhave, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, tassa majjhe dīpo. Suppose that there was a river slanting, sloping, and inclining to the east, and in the middle was an island.
“seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṁ aggamakkhāyati, yadidaṁ—thāmena javena sūrena; “Mendicants, the lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage. sūrena → sūriyena (bj, sya-all, km) " Seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṁ aggamakkhāyati, yadidaṁ—thāmena javena sūrena; The lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage.
Seyyathāpi, bhikkhave, yāvakīvañca kūṭāgārassa kūṭaṁ na ussitaṁ hoti, neva tāva gopānasīnaṁ saṇṭhiti hoti, neva tāva gopānasīnaṁ avaṭṭhiti hoti. It’s just like in a bungalow. As long as the roof peak is not lifted into place, the rafters are not stable or fixed.
“Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ—mahantattena; “The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. jaṅgalānaṁ → jaṅgamānaṁ (bj) " Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ—mahantattena; The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.
“Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; “Of all kinds of fragrant heartwood, red sandalwood is said to be the best. Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito bhagavato purato pāturahosi. Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
“Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṁ aggamakkhāyati; “Mendicants, of all the trees in India, the rose-apple is said to be the best. Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṁ aggamakkhāyati; Of all the trees in India, the rose-apple is said to be the best.
“Seyyathāpi, bhikkhave, ye keci devānaṁ tāvatiṁsānaṁ rukkhā, pārichattako tesaṁ aggamakkhāyati; “Mendicants, of all the trees belonging to the gods of the Thirty-Three, the Shady Orchid Tree is said to be the best. Seyyathāpi, bhikkhave, ye keci devānaṁ tāvatiṁsānaṁ rukkhā, pārichattako tesaṁ aggamakkhāyati; Of all the trees belonging to the gods of the Thirty-Three, the Shady Orchid Tree is said to be the best.
“Seyyathāpi, bhikkhave, ye keci asurānaṁ rukkhā, cittapāṭali tesaṁ aggamakkhāyati; “Mendicants, of all the trees belonging to the demons, the vivid patala is said to be the best. Seyyathāpi, bhikkhave, ye keci asurānaṁ rukkhā, cittapāṭali tesaṁ aggamakkhāyati; Of all the trees belonging to the demons, the vivid patala is said to be the best.
“Seyyathāpi, bhikkhave, ye keci supaṇṇānaṁ rukkhā, kūṭasimbalī tesaṁ aggamakkhāyati; “Mendicants, of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best. kūṭasimbalī → koṭasimbalī (bj, sya-all, km); kūṭasimbali (pts1ed) " Seyyathāpi, bhikkhave, ye keci supaṇṇānaṁ rukkhā, kūṭasimbalī tesaṁ aggamakkhāyati; Of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best.
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā kayiranti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā kayiranti; “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth.
Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. When the four bases of psychic power have been developed and cultivated in this way, they wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. abhijjamāne → abhijjamāno (pts1ed, mr) | parimasati → parāmasati (bj, sya-all, km) "
Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Ānanda has made the teaching clear in many ways.
“Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ—ekopi hutvā bahudhā ahesuṁ, bahudhāpi hutvā eko ahesuṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā agamaṁsu, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ akaṁsu, seyyathāpi udake; udakepi abhijjamāne agamaṁsu, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamiṁsu, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasiṁsu parimajjiṁsu; yāva brahmalokāpi kāyena vasaṁ vattesuṁ, “Mendicants, all the ascetics and brahmins in the past, abhijjamāne → abhijjamānā (pts1ed, mr) | parimasiṁsu → parāmasiṁsu (bj, sya-all, km, mr) Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti—ekopi hutvā bahudhā bhavissanti, bahudhāpi hutvā eko bhavissanti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gamissanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karissanti, seyyathāpi udake; udakepi abhijjamāne gamissanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamissanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasissanti parimajjissanti; yāva brahmalokāpi kāyena vasaṁ vattissanti, future, Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko honti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti; yāva brahmalokāpi kāyena vasaṁ vattenti, or present who wield the various kinds of psychic power—multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling their body as far as the Brahmā realm—parimasanti → parāmasanti (bj, sya-all, km); parimasissanti (pts1ed) "
Seyyathāpi, ānanda, ayoguḷo divasaṁ santatto lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca; Suppose there was an iron ball that had been heated all day. It’d become lighter, softer, more workable, and more radiant. Seyyathāpi, ānanda, tūlapicu vā kappāsapicu vā lahuko vātūpādāno appakasireneva pathaviyā vehāsaṁ abbhuggacchati; Suppose there was a light tuft of cotton-wool or kapok. Taken up by the wind, it would easily rise up from the ground into the air.
Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—āyasmato anuruddhassa sammukhe pāturahosi. Then Venerable Mahāmoggallāna knew what Venerable Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he reappeared in front of Anuruddha,
Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—āyasmato anuruddhassa sammukhe pāturahosi. Atha kho āyasmā mahāmoggallāno āyasmantaṁ anuruddhaṁ etadavoca: Then Venerable Mahāmoggallāna knew what Venerable Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he reappeared in front of Anuruddha and said to him:
“seyyathāpi, āvuso, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. “Reverends, suppose that, although the Ganges river slants, slopes, and inclines to the east,
Padīpopamasutta The Simile of the Lamp Padīpopamasutta → dīpasuttaṁ (bj); dīpo (pts1ed) Seyyathāpi, bhikkhave, telañca paṭicca, vaṭṭiñca paṭicca telappadīpo jhāyeyya, Suppose an oil lamp depended on oil and a wick to burn.
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ūhataṁ rajojallaṁ, tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; In the last month of summer, when the dust and dirt is stirred up, a large sudden storm disperses and settles it on the spot.
Seyyathāpi, ānanda, catumahāpathe mahāpaṁsupuñjo. Suppose there was a large heap of sand at the crossroads. catumahāpathe → cātummahāpathe (bj, sya-all, km) "
Tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo gandho hoti, seyyathāpi nāma gandhakaraṇḍakassa tāvadeva vivariyamānassa, yathā taṁ rājakaññānaṁ gandhena vibhūsitānaṁ. Those sisters smell like a freshly opened perfume box; that’s how the royal ladies smell with makeup on. Tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā, yathā taṁ rājakaññānaṁ sukhedhitānaṁ. The touch of those sisters is like a tuft of cotton-wool or kapok; that’s how dainty the royal ladies are.
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Seyyathāpi, mahānāma, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīraṁ udakarahadaṁ ogāhitvā bhindeyya. Suppose a person was to sink a pot of ghee or oil into a deep lake and break it open.
Seyyathāpi, mahānāma, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro, so mūlacchinno katamena papateyyā”ti? Suppose there was a tree that slants, slopes, and inclines to the east. If it was cut off at the root where would it fall?”
Seyyathāpi, mahānāma, dukkhettaṁ dubbhūmaṁ avihatakhāṇukaṁ, bījāni cassu khaṇḍāni pūtīni vātātapahatāni asārādāni asukhasayitāni, devo ca na sammā dhāraṁ anuppaveccheyya. Suppose there was a barren field, a barren ground, with uncleared stumps. And you had seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens didn’t provide enough rain. dubbhūmaṁ → dubbhūmiṁ (bj, sya-all); dubbhūmi (pts1ed) | asukhasayitāni → asukhāpassayitāni (mr) | ca na sammā → devo pana sammā (sya-all, km); devo na sammā (mr) Seyyathāpi, mahānāma, sukhettaṁ subhūmaṁ suvihatakhāṇukaṁ, bījāni cassu akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni; Suppose there was a fertile field, a fertile ground, well-cleared of stumps. And you had seeds that were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there’s plenty of rainfall. sukhettaṁ → sukkhettaṁ (sya-all), devo cassa (sya-all, km, mr) "
“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ paripūrenti; “Mendicants, suppose it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. mahāsamuddaṁ → mahāsamuddaṁ sāgaraṁ (bj); mahāsamuddasāgaraṁ (sya-all, pts1ed) "
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gaṇetuṁ: It’s like trying to measure how much water is in the ocean. It’s not easy to say
Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— There are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
“Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi aggena nipatati; “Mendicants, suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom and sometimes the top.
“Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ tacchetvā ekajjhaṁ saṁhareyya; “Suppose a person was to strip all the grass, sticks, branches, and leaves in India, gather them together into one pile,
Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto. Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground. Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī. Suppose there was an iron pillar or a boundary pillar with deep foundations, firmly embedded, imperturbable and unshakable.
“Seyyathāpi, bhikkhave, puriso mahāsamudde ekacchiggaḷaṁ yugaṁ pakkhipeyya. Tatrāpissa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjeyya. “Mendicants, suppose a person was to throw a yoke with a single hole into the ocean. And there was a one-eyed turtle who popped up once every hundred years. ekacchiggaḷaṁ → ekacchiggalaṁ (bj)
“Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya. “Mendicants, suppose a person was to place down on Sineru, the king of mountains, seven pebbles the size of mung beans.
“Seyyathāpi, bhikkhave, sinerupabbatarājāyaṁ parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta muggamattiyo pāsāṇasakkharā. “Mendicants, suppose Sineru, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.
“Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena, paññāsayojanāni vitthārena, paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā. “Mendicants, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it.
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— “Mendicants, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— “Mendicants, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
“Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya. “Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth. mahāpathaviyā → mahāpaṭhaviyā (bj) "
“Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya ṭhapetvā satta kolaṭṭhimattiyo guḷikā. “Mendicants, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.
“Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddharitāni. “Mendicants, suppose a man was to draw up two or three drops of water from the ocean.
“Seyyathāpi, bhikkhave, mahāsamudde udakaṁ parikkhayaṁ pariyādānaṁ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni. “Mendicants, suppose the water in the ocean dried up and evaporated except for two or three drops. mahāsamudde udakaṁ parikkhayaṁ → mahāsamuddo parikkhayaṁ (bj, sya-all, km) "
Paṭhamapabbatūpamasutta A Mountain (1st) “Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya. “Mendicants, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.
Dutiyapabbatūpamasutta A Mountain (2nd) “Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā. “Mendicants, suppose the Himalayas, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.