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)
Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. asippahārānaṁ usuppahārānaṁ → usuppahārānaṁ asippahārānaṁ (si ), pharasuppah idaṁ padaṁ sya-all potthakesu natthi
‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. an5.48 an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves. ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. an5.48 an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves. ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. an5.48 a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. abbuhi → abbahī (bj) ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. an5.48 a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.
Kaṁ nu kho muṇḍo rājā samaṇaṁ vā brāhmaṇaṁ vā payirupāseyya, yassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?” Kaṁ nu → kinnu (pts1ed); kiṁ nu (mr) Yannūna muṇḍo rājā āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.” Yadi pana devo āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.” Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṁ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.” ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. an5.50 an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves. ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. an5.50 an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves. ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. an5.50 a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. an5.50 a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. “Sokasallaharaṇo nāma ayaṁ, mahārāja, dhammapariyāyo”ti. “Great king, this exposition of the teaching is called ‘Pulling Out Sorrow’s Arrow’.” “Taggha, bhante, sokasallaharaṇo. “Indeed, sir, this is the pulling out of sorrow’s arrow! Taggha, bhante, sokasallaharaṇo → taggha bhante sokasallaharaṇo (bj, sya-all, km, pts1ed) " Imañhi me, bhante, dhammapariyāyaṁ sutvā sokasallaṁ pahīnan”ti. Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.”
Idha, bhikkhave, ekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. 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.
Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. It’s when a royal bull elephant gone to battle falters and founders when struck by a swift arrow, or by two, three, four, or five swift arrows. It doesn’t stay firm, and fails to plunge into battle. Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. It’s when a royal bull elephant gone to battle does not falter or founder when struck by a swift arrow, or by two, three, four, or five swift arrows. It stays firm, and plunges into battle.
Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals.
katamaṁ nu kho varaṁ—yaṁ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṁseyya—sā chaviṁ chindeyya chaviṁ chetvā cammaṁ chindeyya cammaṁ chetvā maṁsaṁ chindeyya maṁsaṁ chetvā nhāruṁ chindeyya nhāruṁ chetvā aṭṭhiṁ chindeyya aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyeyyā”ti? Which is better—to have a strong man twist a tough horse-hair rope around both shins and tighten it so that it cuts through your outer skin, your inner skin, your flesh, sinews, and bones, until it reaches your marrow and stays pressing there? Or to consent to well-to-do aristocrats or brahmins or householders bowing down to you?” “Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso daḷhāya vālarajjuyā …pe… aṭṭhimiñjaṁ āhacca tiṭṭheyyā”ti. “Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders bowing down. For it would be painful to have a strong man twist a tough horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and stayed pressing there.” Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā …pe… aṭṭhimiñjaṁ āhacca tiṭṭheyya. “I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man twist a tough horse-hair rope around both shins and tighten it until it reached the marrow and stayed pressing there.
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)
‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi. ‘Who the hell is this son of a slavegirl to ask for the hand of my daughter!’ Angry and upset he fastened a razor-tipped arrow. sannayhi → sannahi (mr) ‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī’ti. ‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’ ‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṁ khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā satta vassāni devo na vassissatī’ti. ‘Both king and country will be safe. But if he shoots the arrow upwards, there will be no rain in the entire realm for seven years.’ ‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṁ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti. ‘Both king and country will be safe, and the rain will fall. And if the king aims the arrow at the crown prince, he will be safe and untouched.’ ‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti. ‘Okkāka must aim the arrow at the crown prince. He will be safe and untouched.’ Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. So King Okkāka aimed the arrow at the crown prince. And he was safe and untouched.
Ko nu kho, bho, pahoti imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajitun”ti? Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?” “etu, bhavaṁ govindo imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajatū”ti. “Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.”
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)
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti. There they are struck with arrows and spears, and their heads are chopped off, Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing. addāvalepanā → aṭṭāvalepanā (sya-all, mr) Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. There they are struck with arrows and spears, splashed with dung, crushed by a superior force, and their heads are chopped off, chakaṇakāyapi → pakaṭṭhiyāpi (bj, pts1ed); chakaṇaṭiyāpi (sya-all)
Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti. There they are struck with arrows and spears, and their heads are chopped off, Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. There they are struck with arrows and spears, splashed with dung, crushed by a superior force, and their heads are chopped off,
Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Suppose a man was struck by an arrow thickly smeared with poison. ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; ‘I won’t pull out this arrow as long as I don’t know whether the man who wounded me was an aristocrat, a brahmin, a peasant, or a menial.’ ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti; ‘I won’t pull out this arrow as long as I don’t know the following things about the man who wounded me: his name and clan; ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; I won’t pull out this arrow as long as I don’t know whether the bow that wounded me is made of wood or cane; ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ sallaṁ jānāmi yenamhi viddho, yadi vā sallaṁ yadi vā khurappaṁ yadi vā vekaṇḍaṁ yadi vā nārācaṁ yadi vā vacchadantaṁ yadi vā karavīrapattan’ti— and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’
Atha kho coro aṅgulimālo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā bhagavantaṁ piṭṭhito piṭṭhito anubandhi. Then Aṅgulimāla donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha. Usukārā namayanti tejanaṁ; and fletchers straighten arrows; namayanti → damayanti (mr)
Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena; Suppose a man was struck by an arrow thickly smeared with poison, Tassa so bhisakko sallakatto esaniyā sallaṁ eseyya; They’d probe for the arrow, Tassa so bhisakko sallakatto sallaṁ abbuheyya; They’d extract the arrow, abbuheyya → abbaheyya (bj); abbhūṇheyya (sya-all, km); abbyaheyya (pts1ed) “ahaṁ kho pubbe sallena viddho ahosiṁ savisena gāḷhūpalepanena. “Earlier I was struck by an arrow thickly smeared with poison, 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, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Suppose a man was struck by an arrow thickly smeared with poison. Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya. probe for the arrow, Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Suppose a man was struck by an arrow thickly smeared with poison. Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya. probe for the arrow,
So hoti āraññako nāgo khamo sattippahārānaṁ asippahārānaṁ usuppahārānaṁ sarapattappahārānaṁ bheripaṇavavaṁsasaṅkhaḍiṇḍimaninnādasaddānaṁ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṁ gacchati. The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and considered a factor of kingship.
Tasmiṁ kho pana, bhikkhave, gūthaniraye sūcimukhā pāṇā chaviṁ chindanti, chaviṁ chetvā cammaṁ chindanti, cammaṁ chetvā maṁsaṁ chindanti, maṁsaṁ chetvā nhāruṁ chindanti, nhāruṁ chetvā aṭṭhiṁ chindanti, aṭṭhiṁ chetvā aṭṭhimiñjaṁ khādanti. In that Dung Hell there are needle-mouthed creatures that bore through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and devour it.
Bhusā sudaṁ bhagavato vedanā vattanti sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā; The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. tibbā → tippā (sya-all, km)
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) "
bhusā sudaṁ bhagavato vedanā vattanti sārīrikā dukkhā tibbā kharā kaṭukā asātā amanāpā. The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable.
Lābhasakkārasiloko, bhikkhave, chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati. They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and stay pressing there.
Lābhasakkārasiloko, bhikkhave, chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati. They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and stay pressing there. Sā chaviṁ chindeyya, chaviṁ chetvā cammaṁ chindeyya, cammaṁ chetvā maṁsaṁ chindeyya, maṁsaṁ chetvā nhāruṁ chindeyya, nhāruṁ chetvā aṭṭhiṁ chindeyya, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭheyya. It would cut through the outer skin, the inner skin, the flesh, sinews, and bones, until it reached the marrow and stayed pressing there. Evameva kho, bhikkhave, lābhasakkārasiloko chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati. In the same way, possessions, honor, and popularity cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and stay pressing there.
Usulomasutta Arrow Hairs Usulomasutta → usu-kāraṇiyo (pts1ed, pts2ed) " “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ usulomaṁ purisaṁ vehāsaṁ gacchantaṁ. “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were arrows flying through the air. Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti. And those arrows kept rising up and falling on his body
‘ahaṁ imesaṁ catunnaṁ daḷhadhammānaṁ dhanuggahānaṁ susikkhitānaṁ katahatthānaṁ katūpāsanānaṁ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṁ gahetvā āharissāmī’ti. ‘When these four well-trained expert archers shoot arrows in four quarters, I’ll catch them before they reach the ground, and then I’ll bring them back.’ “Ekassa cepi, bhante, daḷhadhammassa dhanuggahassa susikkhitassa katahatthassa katūpāsanassa kaṇḍaṁ khittaṁ appatiṭṭhitaṁ pathaviyaṁ gahetvā āhareyya: “If he could catch an arrow shot by just one well-trained expert archer before it reaches the ground and bring it back, ‘javano puriso paramena javena samannāgato’ti alaṁvacanāya, ko pana vādo catunnaṁ daḷhadhammānaṁ dhanuggahānaṁ susikkhitānaṁ katahatthānaṁ katūpāsanānan”ti? he’d be qualified to be called ‘a speedster, with ultimate speed’. How much more so arrows shot by four archers!”
Sallasutta An Arrow 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) Tamenaṁ dutiyena sallena anuvedhaṁ vijjheyya. only to be struck with a second arrow. sallena anuvedhaṁ vijjheyya → sallena anuvedhaṁ vijjheyyuṁ (bj, sya-all, km); sallena vijjheyyuṁ (pts1ed) Evañhi so, bhikkhave, puriso dvisallena vedanaṁ vedayati. That person experiences the feeling of two arrows. Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. It’s like a person who is struck with an arrow, Tamenaṁ dutiyena sallena anuvedhaṁ na vijjheyya. but was not struck with a second arrow. Evañhi so, bhikkhave, puriso ekasallena vedanaṁ vedayati. That person would experience the feeling of one arrow.
pubbā koṭi nappaññāyati sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ. No first point is found of blows by spears, swords, arrows, and axes. asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ → asippahārānaṁ (bj), asipahārānam parasupahārānaṁ (pts1ed), asippahārānaṁ pharasuppahārānaṁ (mr) "
Addasā kho āyasmā ānando sambahule licchavikumārake santhāgāre upāsanaṁ karonte, dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātente, poṅkhānupoṅkhaṁ avirādhitaṁ. He saw several Licchavi youths practicing archery near the town hall. They were shooting arrows from a distance through a small keyhole, shot after shot without missing. poṅkhānupoṅkhaṁ → pokhānupokhaṁ (sya-all, km); poṅkhānupoṅkaṁ (pts1ed) yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātessanti poṅkhānupoṅkhaṁ avirādhitan”ti. in that they shoot arrows from a distance through a small keyhole, shot after shot without missing.” yo dūratova sukhumena tāḷacchiggaḷena asanaṁ atipāteyya poṅkhānupoṅkhaṁ avirādhitaṁ, yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṁ paṭivijjheyyā”ti? to shoot arrows from a distance through a small keyhole, shot after shot without missing? Or to take a horsehair split into seven strands and penetrate one tip with another tip?” sattadhā → satadhā (bj, pts1ed)