“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,
Katamasmiṁ ekadhamme? What one thing? Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate kāyopi passambhati, cittampi passambhati, vitakkavicārāpi vūpasammanti, kevalāpi vijjābhāgiyā dhammā bhāvanāpāripūriṁ gacchantī”ti. When this one thing is developed and cultivated, the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed.” Katamasmiṁ ekadhamme? What one thing? Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyantī”ti. When this one thing is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up.” Katamasmiṁ ekadhamme? What one thing? Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṁvattantī”ti. When this one thing is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow.” Katamasmiṁ ekadhamme? What one thing? Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate avijjā pahīyati … vijjā uppajjati … asmimāno pahīyati … anusayā samugghātaṁ gacchanti … saṁyojanā pahīyantī”ti. When this one thing is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up.” Katamasmiṁ ekadhamme? What one thing? Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate anekadhātupaṭivedho hoti … nānādhātupaṭivedho hoti … anekadhātupaṭisambhidā hotī”ti. When this one thing is developed and cultivated there is the penetration of many elements … the penetration of diverse elements … the analysis of many elements.”
“Dvemāni, bhikkhave, padhānāni durabhisambhavāni lokasmiṁ. “These two endeavors are challenging in the world. Imāni kho, bhikkhave, dve padhānāni durabhisambhavāni lokasmiṁ. These are the two endeavors that are challenging in the world. yā ca asantuṭṭhitā kusalesu dhammesu, yā ca appaṭivānitā padhānasmiṁ. to never be content with skillful qualities, and to never stop trying.
“Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: “Mendicants, in a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue āpanno → āpattāpanno (mr) Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantīti. In a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably. “Yamidaṁ, bhante, bhagavatā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti? “But, sir, if someone does these things that should not be done, what drawbacks should they expect?” “Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho— “They should expect these drawbacks. Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti. These are the drawbacks they should expect.” “Yamidaṁ, bhante, bhagavatā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ko ānisaṁso pāṭikaṅkho”ti? “But, sir, if someone does these things that should be done, what benefits should they expect?” “Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho— “They should expect these benefits. Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho”ti. These are the benefits they should expect.”
“Sekho asekho ca imasmiṁ loke, “In this world, the trainee and the master, “Atthi pana, bho kaccāna, koci lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti? “Master Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?” “Atthi, brāhmaṇa, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti. “There is, brahmin.” “Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti? “Who in the world has gone beyond the insistence on sensual desire and the insistence on views?” “Yasmiṁ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṁ samaye dubbalā honti. “At a time when bandits are strong, kings are weak. Tasmiṁ, bhikkhave, samaye rañño na phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. Then the king is not at ease when going out or coming back or when touring the provinces. Brāhmaṇagahapatikānampi tasmiṁ samaye na phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities. Evamevaṁ kho, bhikkhave, yasmiṁ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṁ samaye dubbalā honti. In the same way, at a time when bad mendicants are strong, good-hearted mendicants are weak. Tasmiṁ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti paccantime vā janapade acchanti. Then the good-hearted mendicants continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands. saṅkasāyanti → sañcāyanti (bj-a); saṅkamma jhāyanti (mr) | acchanti → bhajanti (bj, sya-all, km, pts1ed) Yasmiṁ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṁ samaye dubbalā honti. At a time when kings are strong, bandits are weak. Tasmiṁ, bhikkhave, samaye rañño phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. Then the king is at ease when going out or coming back or when inspecting the provinces. Brāhmaṇagahapatikānampi tasmiṁ samaye phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities. Evamevaṁ kho, bhikkhave, yasmiṁ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṁ samaye dubbalā honti. In the same way, at a time when good-hearted mendicants are strong, bad mendicants are weak. Tasmiṁ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti. Then the bad mendicants continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other. pakkamanti → papatanti (bj, sya-all, km, pts1ed) "
“Yasmiṁ, bhikkhave, adhikaraṇe ubhato vacīsaṁsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṁ avūpasantaṁ hoti, tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: “In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is not settled internally, you can expect that this disciplinary issue will be
“Dveme, bhikkhave, puggalā dullabhā lokasmiṁ. “These two people are rare in the world. “Dveme, bhikkhave, puggalā dullabhā lokasmiṁ. “These two people are rare in the world.
Yasmiṁ, bhikkhave, padese rājā khattiyo muddhāvasitto jāto hoti. The place he was born. Puna caparaṁ, bhikkhave, yasmiṁ padese rājā khattiyo muddhāvasitto hoti. The place he was anointed as king. Puna caparaṁ, bhikkhave, yasmiṁ padese rājā khattiyo muddhāvasitto saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. The place where he won victory in battle, establishing himself as foremost in battle. Yasmiṁ, bhikkhave, padese bhikkhu kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito hoti. The place where the mendicant shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. The place where the mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. The place where the mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. “These three kinds of people are found in the world. Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmiṁ. These are the three kinds of people found in the world.
“idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati antojanasmiṁ. “Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. garuṁ karonto → garukaronto (bj, sya-all, km, pts1ed) Puna caparaṁ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati khattiyesu, anuyantesu, balakāyasmiṁ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu. He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. anuyantesu → anuyuttesu (bj, pts1ed) Sa kho so bhikkhu rājā cakkavattī dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā antojanasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā khattiyesu …pe… anuyantesu, balakāyasmiṁ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu, dhammeneva cakkaṁ vatteti. When he has done this, he wields power only in a principled manner. Evamevaṁ kho, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati kāyakammasmiṁ: In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security regarding bodily actions, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. bhikkhu → bhikkhave (mr) " Puna caparaṁ, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati vacīkammasmiṁ: Furthermore, a Realized One … provides just protection and security regarding verbal actions, saying: ‘evarūpaṁ vacīkammaṁ sevitabbaṁ, evarūpaṁ vacīkammaṁ na sevitabban’ti …pe… manokammasmiṁ: ‘This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.’ … And regarding mental actions: Sa kho so, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā kāyakammasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā vacīkammasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā manokammasmiṁ, dhammeneva anuttaraṁ dhammacakkaṁ pavatteti. And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma.
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.
“Tayome, āvuso samiddha, puggalā santo saṁvijjamānā lokasmiṁ. “Reverend Saviṭṭha, these three people are found in the world. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. These are the three people found in the world. “Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. “Reverend Sāriputta, these three people are found in the world. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. These are the three people found in the world. “tayome, āvuso koṭṭhika, puggalā santo saṁvijjamānā lokasmiṁ. “Reverend Koṭṭhika, these three people are found in the world. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. These are the three people found in the world. “Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. “Reverend Sāriputta, these three people are found in the world. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. These are the three people found in the world. “tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. “Reverend Sāriputta, these three people are found in the world. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. These are the three people found in the world. “Tayome, āvuso koṭṭhika, puggalā santo saṁvijjamānā lokasmiṁ. “Reverend Koṭṭhika, these three people are found in the world. Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. These are the three people found in the world.
“Tayome, bhikkhave, gilānā santo saṁvijjamānā lokasmiṁ. “These three patients are found in the world. Ime kho, bhikkhave, tayo gilānā santo saṁvijjamānā lokasmiṁ. These are the three kinds of patients found in the world. Evamevaṁ kho, bhikkhave, tayome gilānūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these three people similar to patients are found in the world.
“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. “These three kinds of people are found in the world. So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti; But even while sitting there, that person doesn’t apply the mind to the beginning, middle, or end of the discussion. So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti; But even while sitting there, that person doesn’t apply the mind to the discussion in the beginning, middle, or end. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; While sitting there, that person applies the mind to the discussion in the beginning, middle, and end. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; While sitting there, that person applies the mind to the discussion in the beginning, middle, and end. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; While sitting there, that person applies the mind to the discussion in the beginning, middle, and end. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; While sitting there, that person applies the mind to the discussion in the beginning, middle, and end. Nisinno āsane tasmiṁ, while sitting in that seat; Nisinno āsane tasmiṁ, while sitting in that seat;
Tattaṁ ayokhilaṁ hatthe gamenti. Tattaṁ ayokhilaṁ dutiyasmiṁ hatthe gamenti. Tattaṁ ayokhilaṁ pāde gamenti. Tattaṁ ayokhilaṁ dutiyasmiṁ pāde gamenti. Tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti. They drive red-hot stakes through the hands and feet, and another in the middle of the chest.
Mahantasmiṁ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others. Lokasmiṁ bālaṁ visamaṁ carantaṁ; the fool who lives unjustly in the world.
So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, dibbo me eso tasmiṁ samaye caṅkamo hoti. When I’m practicing like this, if I walk, at that time my walking is heavenly. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi, dibbaṁ me etaṁ tasmiṁ samaye ṭhānaṁ hoti. When I’m practicing like this, if I stand, at that time my standing is heavenly. So ce ahaṁ, brāhmaṇa, evaṁbhūto nisīdāmi, dibbaṁ me etaṁ tasmiṁ samaye āsanaṁ hoti. When I’m practicing like this, if I sit, at that time my sitting is heavenly. So ce ahaṁ, brāhmaṇa, evaṁbhūto seyyaṁ kappemi, dibbaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. When I’m practicing like this, if I lie down, at that time my lying is heavenly. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, brahmā me eso tasmiṁ samaye caṅkamo hoti. When I’m practicing like this, if I walk, at that time my walking is divine. seyyaṁ kappemi, brahmaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. When I’m practicing like this, if I lie down, at that time my lying is divine. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti. When I’m practicing like this, if I walk, at that time my walking is noble. seyyaṁ kappemi, ariyaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. When I’m practicing like this, if I lie down, at that time my lying is noble.
nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani katthaci kiñcanatatthī’ti. “I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’ kiñcanatasmiṁ → kiñcanattasmiṁ (bj); kiñcanaṁ tasmiṁ (si, sya-all, pts1ed); kiñcanatasmi (?) | katthaci → kismiñci (sya-all); kassaci (pts1ed) | kiñcanatatthī’ti → kiñcana nātthīti (bj); kiñcanatthīti (sya-all); kiñcanaṁ natthīti (pts1ed) Iti yasmiṁ samaye sacce samādapetabbā musāvāde tasmiṁ samaye samādapenti. So, at a time when they should be encouraged to speak the truth, the Jains encourage them to lie. Idaṁ tassa musāvādasmiṁ vadāmi. This, I say, is lying. Idaṁ tassa adinnādānasmiṁ vadāmi. This, I say, is stealing. Etasmiṁ yaṁ vijjati antare dhanaṁ, All of the wealth that’s found in this realm—
Tasmiṁ sahassadhā loke sahassaṁ candānaṁ, sahassaṁ sūriyānaṁ, sahassaṁ sinerupabbatarājānaṁ, sahassaṁ jambudīpānaṁ, sahassaṁ aparagoyānānaṁ, sahassaṁ uttarakurūnaṁ, sahassaṁ pubbavidehānaṁ, cattāri mahāsamuddasahassāni, cattāri mahārājasahassāni, sahassaṁ cātumahārājikānaṁ, sahassaṁ tāvatiṁsānaṁ, sahassaṁ yāmānaṁ, sahassaṁ tusitānaṁ, sahassaṁ nimmānaratīnaṁ, sahassaṁ paranimmitavasavattīnaṁ, sahassaṁ brahmalokānaṁ— In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms. loke sahassaṁ → tasmiṁ sahassaṁ (sya-all, km, pts1ed) Sace, udāyi, ānando avītarāgo kālaṁ kareyya, tena cittappasādena sattakkhattuṁ devesu devarajjaṁ kāreyya, sattakkhattuṁ imasmiṁyeva jambudīpe mahārajjaṁ kāreyya. If Ānanda were to die while still not free of greed, he would rule as king of the gods for seven lifetimes, and as king of all India for seven lifetimes, because of the confidence of his heart.
Tatridaṁ, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṁ paññāpenti, sāṇānipi dhārenti, masāṇānipi dhārenti, chavadussānipi dhārenti, paṁsukūlānipi dhārenti, tirīṭānipi dhārenti, ajinampi dhārenti, ajinakkhipampi dhārenti, kusacīrampi dhārenti, vākacīrampi dhārenti, phalakacīrampi dhārenti, kesakambalampi dhārenti, vālakambalampi dhārenti, ulūkapakkhikampi dhārenti. Wanderers of other religions advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. tirīṭānipi → tirīṭakānipi (bj, sya-all, pts1ed) | ajinampi → ajinānipi (bj, sya-all, pts1ed) Idaṁ kho, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṁ paññāpenti. This is what wanderers of other religions advocate for seclusion in robes. Tatridaṁ, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṁ paññāpenti. Wanderers of other religions advocate this kind of seclusion in almsfood. Idaṁ kho, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṁ paññāpenti. This is what the wanderers of other religions advocate for seclusion in almsfood. Tatridaṁ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṁ paññāpenti araññaṁ rukkhamūlaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ bhusāgāraṁ. Wanderers of other religions advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut. rukkhamūlaṁ susānaṁ → rukkhamūlaṁ bhusāgāraṁ susānaṁ (mr) | bhusāgāraṁ → suññāgāraṁ (mr) Idaṁ kho, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṁ paññāpenti. This is what wanderers of other religions advocate for seclusion in lodgings. Tīṇi kho panimāni, bhikkhave, imasmiṁ dhammavinaye bhikkhuno pavivekāni. In this teaching and training, there are three kinds of seclusion for a mendicant.
Yasmiṁ, bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, bahuṁ, bhikkhave, bhikkhū tasmiṁ samaye puññaṁ pasavanti. When the mendicants live in harmony like this, they create much merit. Brahmaṁ, bhikkhave, vihāraṁ tasmiṁ samaye bhikkhū viharanti, yadidaṁ muditāya cetovimuttiyā. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, bahuṁ, bhikkhave, bhikkhū tasmiṁ samaye puññaṁ pasavanti. In the same way, when the mendicants are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they create much merit. Brahmaṁ, bhikkhave, vihāraṁ tasmiṁ samaye bhikkhū viharanti, yadidaṁ muditāya cetovimuttiyā. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing.
Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā. When that’s been eliminated, there are medium corruptions in the gold: fine grit and coarse sand. thūlavālukā → thūlavālikā (bj, pts1ed); thullavālikā (sya-all, km) Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā. When that’s been eliminated, there are fine corruptions in the gold: fine sand and black grime. Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ suvaṇṇasikatāvasissanti. When that’s been eliminated, only gold dust is left. suvaṇṇasikatāvasissanti → suvaṇṇajātarūpakāvasissanti (mr) Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṁsāvitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti. When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them. Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṁyutto vitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti. When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them. Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ dhammavitakkāvasissanti. When they’ve been given up and eliminated, only thoughts about the teaching are left. dhammavitakkāvasissanti → dhammavitakkovasissati (mr)
“Tiṇṇaṁ, bhikkhave, pātubhāvo dullabho lokasmiṁ. “Mendicants, the appearance of three people is rare in the world. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, kataññū katavedī puggalo dullabho lokasmiṁ. A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. A person who is grateful and thankful.
“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. “Mendicants, these three people are found in the world. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life.
“tayo khome, mahānāma, satthāro santo saṁvijjamānā lokasmiṁ. “Mahānāma, there are these three teachers found in the world. Ime kho, mahānāma, tayo satthāro santo saṁvijjamānā lokasmiṁ. These are the three teachers found in the world.
Addasā kho bhagavā goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ. While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unmindful, without situational awareness or immersion, with straying mind and undisciplined faculties. goyogapilakkhasmiṁ → goyogamilakkhasmiṁ (sya-all, km, mr) | caramāno → caramānaṁ (mr) Addasaṁ kho ahaṁ, bhikkhave, goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ. an3.128 Aguttaṁ cakkhusotasmiṁ, When your eyes and ears are unguarded,
‘ahaṁ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ volokemī’ti, idaṁ te mānasmiṁ. ‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit. ‘āraddhaṁ kho pana me vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti, idaṁ te uddhaccasmiṁ. ‘My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi,’ that’s your restlessness. ‘atha ca pana me nānupādāya āsavehi cittaṁ vimuccatī’ti, idaṁ te kukkuccasmiṁ. ‘But my mind is not freed from the defilements by not grasping,’ that’s your remorse.
Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa na vaṇṇasmiṁ vadāmi. This is how they’re not beautiful, I say. Idamassa na ārohapariṇāhasmiṁ vadāmi. This is how they’re not well proportioned, I say. Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Idamassa na ārohapariṇāhasmiṁ vadāmi. This is how they’re not well proportioned, I say. Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Idamassa ārohapariṇāhasmiṁ vadāmi. This is how they’re well proportioned, I say.
Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa na vaṇṇasmiṁ vadāmi. This is how they’re not beautiful, I say. Idamassa na ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisaparasso javasampanno hoti; This is how they’re not well proportioned, I say. This is how an excellent person is fast, Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Idamassa na ārohapariṇāhasmiṁ vadāmi. This is how they’re not well proportioned, I say. Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Idamassa ārohapariṇāhasmiṁ vadāmi. This is how they’re well proportioned, I say.
Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Idamassa ārohapariṇāhasmiṁ vadāmi. This is how they’re well proportioned, I say.
‘“Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ ‘“Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’ ‘“Ye kho pana te antarāyikā dhammā vuttā te paṭisevato nālaṁ antarāyāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ ‘“Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this teaching leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’
Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati sabbaṁ taṁ tatheva hoti, no aññathā. From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with nothing left over—everything he speaks, says, and expresses is real, not otherwise. Sadevakasmiṁ lokasmiṁ, In the world with its gods,
Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjanti. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Te ca imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjantīti. They haven’t left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training.
Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. The Buddha had left the road and sat at the root of a tree cross-legged, setting his body straight, and establishing mindfulness in front of him. Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ saṁyatindriyaṁ nāgaṁ. Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and mind, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. saṁyatindriyaṁ → yatindriyaṁ (cck); santindriyaṁ (sya1ed, sya2ed, pts1ed)
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. “Mendicants, these four people are found in the world. Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmiṁ. These are the four people found in the world. Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. These four people are found in the world.
Api cāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation. kaḷevare → kalebare (bj, pts1ed)
Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle (…) nisīdi. The Buddha left the road and sat at the root of a tree, (…) → (paññatte āsane) (pts1ed, mr) Addasaṁsu kho gahapatī ca gahapatāniyo ca bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. where the householders saw him. Addasaṁsu → addassuṁ (bj) Nandino devalokasmiṁ, they delight in the heavenly realm,
“Cattārome, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. “Householder, these four things that are likable, desirable, and agreeable are hard to get in the world. Bhogā me uppajjantu sahadhammenāti, ayaṁ paṭhamo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. The first thing is the wish: ‘May wealth come to me by legitimate means!’ Bhoge laddhā sahadhammena yaso me āgacchatu saha ñātīhi saha upajjhāyehīti, ayaṁ dutiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and teachers.’ Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvāmi dīghamāyuṁ pālemīti, ayaṁ tatiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. The third thing, having got wealth and fame, is the wish: ‘May I live long, keeping alive for a long time!’ Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvitvā dīghamāyuṁ pāletvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjāmīti, ayaṁ catuttho dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. The fourth thing, having got wealth, fame, and long life, is the wish: ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’ Ime kho, gahapati, cattāro dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. These are the four things that are likable, desirable, and agreeable, but hard to get in the world. Imesaṁ kho, gahapati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ cattāro dhammā paṭilābhāya saṁvattanti. These next four things lead to the getting of those four things. Imesaṁ kho, gahapati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ ime cattāro dhammā paṭilābhāya saṁvattanti. These are the four things that lead to the getting of the four things that are likable, desirable, and agreeable, but hard to get in the world.
“Yasmiṁ, bhikkhave, samaye rājāno adhammikā honti, rājāyuttāpi tasmiṁ samaye adhammikā honti. “At a time when kings are unprincipled, royal officials become unprincipled. Rājāyuttesu adhammikesu brāhmaṇagahapatikāpi tasmiṁ samaye adhammikā honti. When royal officials are unprincipled, brahmins and householders become unprincipled. Brāhmaṇagahapatikesu adhammikesu negamajānapadāpi tasmiṁ samaye adhammikā honti. When brahmins and householders are unprincipled, the people of town and country become unprincipled. Yasmiṁ, bhikkhave, samaye rājāno dhammikā honti, rājāyuttāpi tasmiṁ samaye dhammikā honti. At a time when kings are principled, royal officials become principled. Rājāyuttesu dhammikesu brāhmaṇagahapatikāpi tasmiṁ samaye dhammikā honti. … brahmins and householders … Brāhmaṇagahapatikesu dhammikesu negamajānapadāpi tasmiṁ samaye dhammikā honti. people of town and country become principled.
Evaṁ pasanno ahaṁ, bhante. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā”ti. I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.” “Pasādā kho tvaṁ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa: ‘natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’. “Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.
“Cattārome, potaliya, puggalā santo saṁvijjamānā lokasmiṁ. “Potaliya, these four people are found in the world. Ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ. These are the four people found in the world. “Cattārome, bho gotama, puggalā santo saṁvijjamānā lokasmiṁ. an4.100 Ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ. an4.100 “Cattārome, potaliya, puggalā santo saṁvijjamānā lokasmiṁ. an4.100 Katame cattāro …pe… ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ. an4.100 “Cattārome, bho gotama, puggalā santo saṁvijjamānā lokasmiṁ. an4.100 Katame cattāro …pe… ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ. an4.100
Evamevaṁ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these four people similar to clouds are found in the world.
Evamevaṁ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these four people similar to clouds are found in the world.
Evamevaṁ kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these four people similar to pots are found in the world.
Evamevaṁ kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these four people similar to lakes are found in the world.
Evamevaṁ kho, bhikkhave, cattāro ambūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these four people similar to mangoes are found in the world. cattāro → cattāro’me (bj, sya-all, km) "
Evamevaṁ kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these four people similar to mice are found in the world.
Evamevaṁ kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these four people similar to oxen are found in the world.
Evamevaṁ kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these four people similar to trees are found in the world.
Evamevaṁ kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these four people similar to vipers are found in the world.
Tatridaṁ, kesi, saṇhasmiṁ— The gentle way is this: Tatridaṁ, kesi, pharusasmiṁ— The harsh way is this: Tatridaṁ, kesi, saṇhapharusasmiṁ— The both gentle and harsh way is this:
“Cattārome, bhikkhave, bhadrā assājānīyā santo saṁvijjamānā lokasmiṁ. “Mendicants, these four fine thoroughbreds are found in the world. Ayaṁ, bhikkhave, paṭhamo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. This is the first fine thoroughbred found in the world. Ayaṁ, bhikkhave, dutiyo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. This is the second fine thoroughbred found in the world. Ayaṁ, bhikkhave, tatiyo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. This is the third fine thoroughbred found in the world. Ayaṁ, bhikkhave, catuttho bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. This is the fourth fine thoroughbred found in the world. Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṁvijjamānā lokasmiṁ. These are the four fine thoroughbreds found in the world. Evamevaṁ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṁvijjamānā lokasmiṁ. In the same way, these four fine thoroughbred people are found in the world. ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti. the suffering or death of a woman or man in such and such village or town. kālaṅkato → kālakato (bj, sya-all, km, pts1ed) Ayaṁ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. This is the first fine thoroughbred person found in the world. ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā. the suffering or death of a woman or man in such and such village or town, but they see it themselves. Ayaṁ, bhikkhave, dutiyo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. This is the second fine thoroughbred person found in the world. ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā. the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member. Ayaṁ, bhikkhave, tatiyo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. This is the third fine thoroughbred person found in the world. ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi. the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. Ayaṁ, bhikkhave, catuttho bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. This is the fourth fine thoroughbred person found in the world.
imasmiṁ, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor.
Evamevaṁ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbāni. In the same way, a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers. dhammavinaye agārasmā → saddhā agārasmā (bj, sya-all, km) | pabbajitassa → pabbajato (bj); pabbajito (sya-all); pabbajite (pts1ed) " Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbānī”ti. These are the four dangers that a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate.” "
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. “Mendicants, these four people are found in the world. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life.
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. “Mendicants, these four people are found in the world. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life.
Te, bhikkhave, sattā sudullabhā lokasmiṁ ye cetasikena rogena muhuttampi ārogyaṁ paṭijānanti, aññatra khīṇāsavehi. But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for a moment, apart from those who have ended the defilements. sudullabhā → dullabhā (bj, sya-all, km, pts1ed) "
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā. There is a reincarnation where one’s own intention is effective, not that of others. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā. There is a reincarnation where the intention of others is effective, not one’s own. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca. There is a reincarnation where both one’s own and others’ intentions are effective. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā. There is a reincarnation where neither one’s own nor others’ intentions are effective. ‘tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. Take the case of the reincarnation where one’s own intention is effective, not that of others. Those sentient beings pass away from that realm due to their own intention. Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. Take the case of the reincarnation where the intention of others is effective, not one’s own. Those sentient beings pass away from that realm due to the intention of others. Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. Take the case of the reincarnation where both one’s own and others’ intentions are effective. Those sentient beings pass away from that realm due to both their own and others’ intentions. Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’”ti? But sir, in the case of the reincarnation where neither one’s own nor others’ intentions are effective, what kind of gods does this refer to?”
‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. ‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. ‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. ‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. ‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. ‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines.
‘nāhaṁ kvacani kassaci kiñcanatasmiṁ na ca mama kvacani katthaci kiñcanatatthī’ti. ‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’ kvacani → kvacana (bj); kvacini (sya-all); kvaci (pts1ed) "
Yathārūpā parisā dullabhā dassanāyapi lokasmiṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. An assembly such as this is rarely seen in the world. Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe devappattā viharanti; There are mendicants staying in this Saṅgha who have attained to the gods. santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe brahmappattā viharanti; There are mendicants staying in this Saṅgha who have attained to Brahmā. santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe āneñjappattā viharanti; There are mendicants staying in this Saṅgha who have attained to the imperturbable. santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ariyappattā viharanti. There are mendicants staying in this Saṅgha who have attained to nobility.
Santi kho pana, bhante, imasmiṁ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṁ issarādhipaccaṁ kāremi. In this royal court I command maidens of the aristocrats, brahmins, and householders.
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. “Mendicants, these four people are found in the world. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti; yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti; yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti; yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati; avasesena vacchako yāpeti. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the remainder. juhati → juhanti (bj, pts1ed) Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed.
Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, A time comes when a mendicant … enters and remains in the first absorption. yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti. At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate. Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, A time comes when a mendicant … enters and remains in the second absorption … third absorption … fourth absorption. yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti. At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate. Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, A time comes when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. Idha, bhikkhave, bhikkhu rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; It’s when a mendicant regards form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. Idha, bhikkhave, bhikkhu na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; It’s when a mendicant doesn’t regard form as self, self as having form, form in self, or self in form. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Yato ca kho, bhikkhave, so kumāro vuddho hoti alaṁpañño, anapekkhā dāni, bhikkhave, dhāti tasmiṁ kumāre hoti: And when the boy has grown up and has enough sense, his nurse would not worry about him, thinking: anapekkhā dāni → anapekkhā pana (bj, sya-all, km) Yato ca kho, bhikkhave, bhikkhuno saddhāya kataṁ hoti kusalesu dhammesu, hiriyā kataṁ hoti kusalesu dhammesu, ottappena kataṁ hoti kusalesu dhammesu, vīriyena kataṁ hoti kusalesu dhammesu, paññāya kataṁ hoti kusalesu dhammesu, anapekkho dānāhaṁ, bhikkhave, tasmiṁ bhikkhusmiṁ homi: But when a mendicant has finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities, I need not be concerned, thinking: dānāhaṁ → panāhaṁ (sya-all, km) "
Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Yathā yathā, bhikkhave, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.
“Pañcime, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. “Householder, these five things that are likable, desirable, and agreeable are hard to get in the world. Āyu, gahapati, iṭṭho kanto manāpo dullabho lokasmiṁ; Long life, vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṁ; beauty, sukhaṁ iṭṭhaṁ kantaṁ manāpaṁ dullabhaṁ lokasmiṁ; happiness, yaso iṭṭho kanto manāpo dullabho lokasmiṁ; fame, saggā iṭṭhā kantā manāpā dullabhā lokasmiṁ. and heaven. Ime kho, gahapati, pañca dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. These are the five things that are likable, desirable, and agreeable, but hard to get in the world. Imesaṁ kho, gahapati, pañcannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ na āyācanahetu vā patthanāhetu vā paṭilābhaṁ vadāmi. And I say that these five things are not got by praying or wishing for them. patthanāhetu vā → na patthanahetu vā (sya-all, km); na patthanāhetu vā (pts1ed) Imesaṁ kho, gahapati, pañcannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ āyācanahetu vā patthanāhetu vā paṭilābho abhavissa, ko idha kena hāyetha? If they were, who would lack them?
“Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. “Mendicants, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. ‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. That someone liable to old age should not grow old. ‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …
“pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. “Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
“Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. “Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. ‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. That someone liable to old age should not grow old. … ‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Then after the meal, on his return from almsround, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation. Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ; Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree.
“Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ. “Mendicants, these five warriors are found in the world. Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ. This is the first warrior found in the world. Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. This is the second warrior found in the world. Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. This is the third warrior found in the world. Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ. This is the fourth warrior found in the world. Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ. This is the fifth warrior found in the world. Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ. These are the five warriors found in the world. Kimassa rajaggasmiṁ? What is his ‘cloud of dust’? ‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti. ‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’ Idamassa rajaggasmiṁ. This is his ‘cloud of dust’. Kimassa dhajaggasmiṁ? What is his ‘banner’s crest’? ‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti; ‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’ Idamassa dhajaggasmiṁ. This is his ‘banner’s crest’. Kimassa sampahārasmiṁ? What is his ‘blows are struck’? Idamassa sampahārasmiṁ. This is his ‘blows are struck’. Kimassa saṅgāmavijayasmiṁ? What is his ‘victory in battle’? vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When it is freed, he knows it is freed. Idamassa saṅgāmavijayasmiṁ. This is his ‘victory in battle’.
“Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ. “Mendicants, these five warriors are found in the world. So tasmiṁ saṅgāme ussahati vāyamati. He strives and struggles in the battle, Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ. This is the first warrior found in the world. So tasmiṁ saṅgāme ussahati vāyamati. He strives and struggles in the battle, Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. This is the second warrior found in the world. So tasmiṁ saṅgāme ussahati vāyamati. He strives and struggles in the battle, Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. This is the third warrior found in the world. So tasmiṁ saṅgāme ussahati vāyamati. He strives and struggles in the battle, Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ. This is the fourth warrior found in the world. Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ. This is the fifth warrior found in the world. Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ. These are the five warriors found in the world. 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.
Yaṁ kho, bhikkhave, tathāgato parisāya dhammaṁ deseti, idamassa hoti sīhanādasmiṁ. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar.
Pañcime, moggallāna, satthāro santo saṁvijjamānā lokasmiṁ. Moggallāna, there are these five teachers found in the world. Ime kho, moggallāna, pañca satthāro santo saṁvijjamānā lokasmiṁ. These are the five teachers found in the world.
taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
“Idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati antojanasmiṁ. “Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. Puna caparaṁ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati khattiyesu anuyantesu …pe… balakāyasmiṁ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. anuyantesu → anuyuttesu (bj) Sa kho so, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā antojanasmiṁ dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā khattiyesu anuyantesu balakāyasmiṁ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu dhammeneva cakkaṁ pavatteti; When he has done this, he wields power only in a principled manner.
“Pañcahi, bhikkhave, aṅgehi samannāgato rājā khattiyo muddhāvasitto yassaṁ yassaṁ disāyaṁ viharati, sakasmiṁyeva vijite viharati. “Mendicants, with five factors an anointed aristocratic king lives in his own realm, no matter what region he lives in. So iminā yasapañcamena dhammena samannāgato yassaṁ yassaṁ disāyaṁ viharati, sakasmiṁyeva vijite viharati. With these five qualities, including fame, an anointed aristocratic king lives in his own realm, no matter what direction he lives in. yasapañcamena → pañcamena (bj); yasena pañcamena (mr)
yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā tattha sikkhito hoti anavayo. He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. Ahaṁ khomhi yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā, tattha sikkhito anavayo. I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. tattha → tatthamhi (bj); tatthapi (mr) "
“pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmiṁ. “The appearance of five treasures is rare in the world. Hatthiratanassa pātubhāvo dullabho lokasmiṁ, assaratanassa pātubhāvo dullabho lokasmiṁ, maṇiratanassa pātubhāvo dullabho lokasmiṁ, itthiratanassa pātubhāvo dullabho lokasmiṁ, gahapatiratanassa pātubhāvo dullabho lokasmiṁ. The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure. ‘pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmiṁ. ‘The appearance of five treasures is rare in the world. …’” Hatthiratanassa pātubhāvo dullabho lokasmiṁ, assaratanassa pātubhāvo dullabho lokasmiṁ, maṇiratanassa pātubhāvo dullabho lokasmiṁ, itthiratanassa pātubhāvo dullabho lokasmiṁ, gahapatiratanassa pātubhāvo dullabho lokasmiṁ. an5.143 Pañcannaṁ, licchavī, ratanānaṁ pātubhāvo dullabho lokasmiṁ. Licchavis, the appearance of five treasures is rare in the world. Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, The appearance of a Realized One, a perfected one, a fully awakened Buddha. tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, A person who explains the teaching and training proclaimed by a Realized One. tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṁ, A person who understands the teaching and training proclaimed by a Realized One. viññātā → viññātassa (bj, pts1ed) " tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṁ, A person who practices in line with the teaching. kataññū katavedī puggalo dullabho lokasmiṁ. A person who is grateful and thankful.
Yasmiṁ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṁ puggale bhāvetabbā; You should develop love for a person you resent. evaṁ tasmiṁ puggale āghāto paṭivinetabbo. That’s how to get rid of resentment for that person. Yasmiṁ, bhikkhave, puggale āghāto jāyetha, karuṇā tasmiṁ puggale bhāvetabbā; You should develop compassion for a person you resent. … evaṁ tasmiṁ puggale āghāto paṭivinetabbo. an5.161 Yasmiṁ, bhikkhave, puggale āghāto jāyetha, upekkhā tasmiṁ puggale bhāvetabbā; You should develop equanimity for a person you resent. … evaṁ tasmiṁ puggale āghāto paṭivinetabbo. an5.161 Yasmiṁ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṁ puggale āpajjitabbo; You should disregard a person you resent, paying no attention to them. … evaṁ tasmiṁ puggale āghāto paṭivinetabbo. an5.161 Yasmiṁ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṁ puggale adhiṭṭhātabbā: You should apply the concept that we are the owners of our deeds to that person: evaṁ tasmiṁ puggale āghāto paṭivinetabbo. That’s how to get rid of resentment for that person.
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? How should you get rid of resentment for a person whose behavior by way of body is impure, but whose behavior by way of speech is pure? evamevaṁ khvāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṁ samaye manasi kātabbā. In the same way, at that time you should ignore that person’s impure behavior by way of body and focus on their pure behavior by way of speech. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. That’s how to get rid of resentment for that person. Tatrāvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? How should you get rid of resentment for a person whose behavior by way of speech is impure, but whose behavior by way of body is pure? Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṁ samaye manasi kātabbā. In the same way, at that time you should ignore that person’s impure behavior by way of speech and focus on their pure behavior by way of body. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. That’s how to get rid of resentment for that person. Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? How should you get rid of resentment for a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time? Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā; In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṁ samaye manasi kātabbā. an5.162 Yañca kho so labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tamevassa tasmiṁ samaye manasi kātabbaṁ. and focus on the fact that they get an openness and clarity of heart from time to time. tamevassa → tadevassa (bj, sya-all, pts1ed) Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. That’s how to get rid of resentment for that person. Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? How should you get rid of resentment for a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time? So tasmiṁ purise kāruññaṁyeva upaṭṭhāpeyya, anuddayaṁyeva upaṭṭhāpeyya, anukampaṁyeva upaṭṭhāpeyya: and thinks of them with nothing but compassion, kindness, and sympathy: Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. That’s how to get rid of resentment for that person. Tatrāvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? How should you get rid of resentment for a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time? Evamevaṁ kho, āvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṁ samaye manasi kātabbā; In the same way, at that time you should focus on that person’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time. yāpissa parisuddhavacīsamācāratā sāpissa tasmiṁ samaye manasi kātabbā; an5.162 yampi labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tampissa tasmiṁ samaye manasi kātabbaṁ. an5.162 Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. That’s how to get rid of resentment for that person.
Yasmiṁ, bhante, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, pañcassa ṭhānāni tasmiṁ samaye na honti. At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. Yampissa kāmūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. The pain and sadness connected with sensual pleasures. Yampissa kāmūpasaṁhitaṁ sukhaṁ somanassaṁ, tampissa tasmiṁ samaye na hoti. The pleasure and happiness connected with sensual pleasures. Yampissa akusalūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. The pain and sadness connected with the unskillful. Yampissa akusalūpasaṁhitaṁ sukhaṁ somanassaṁ, tampissa tasmiṁ samaye na hoti. The pleasure and happiness connected with the unskillful. Yampissa kusalūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. The pain and sadness connected with the skillful. Yasmiṁ, bhante, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, imānissa pañca ṭhānāni tasmiṁ samaye na hontī”ti. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.” imānissa pañca → imāni pañcassa (sya-all, km) Yasmiṁ, sāriputta, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, pañcassa ṭhānāni tasmiṁ samaye na honti. At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. Yampissa kāmūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. The pain and sadness connected with sensual pleasures. Yampissa kāmūpasaṁhitaṁ sukhaṁ somanassaṁ, tampissa tasmiṁ samaye na hoti. The pleasure and happiness connected with sensual pleasures. Yampissa akusalūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. The pain and sadness connected with the unskillful. Yampissa akusalūpasaṁhitaṁ sukhaṁ somanassaṁ, tampissa tasmiṁ samaye na hoti. The pleasure and happiness connected with the unskillful. Yampissa kusalūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. The pain and sadness connected with the skillful. Yasmiṁ, sāriputta, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, imānissa pañca ṭhānāni tasmiṁ samaye na hontī”ti. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.” "imānissa → imāni pañcassa (sya-all, km) "
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese mahantaṁ sālavanaṁ; While traveling along a road the Buddha saw a large sal grove in a certain spot. disvāna maggā okkamma yena taṁ sālavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ sālavanaṁ ajjhogāhetvā aññatarasmiṁ padese sitaṁ pātvākāsi. He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled. disvāna → disvā (bj, pts1ed) | okkamma → ukkamma (katthaci) “Bhūtapubbaṁ, ānanda, imasmiṁ padese nagaraṁ ahosi iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. “Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous, populous, full of people.
Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati …pe…. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe… Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe…. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe… Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe…. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe… Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe…. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
“pañcannaṁ, licchavī, ratanānaṁ pātubhāvo dullabho lokasmiṁ. “Licchavis, the appearance of five treasures is rare in the world. Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ. A Realized One, a perfected one, a fully awakened Buddha. Tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ. A person who explains the teaching and training proclaimed by a Realized One. Tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṁ. A person who understands the teaching and training proclaimed by a Realized One. Tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṁ. A person who practices in line with the teaching. Kataññū katavedī puggalo dullabho lokasmiṁ. A person who is grateful and thankful.
Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā disvā cittāni pasādenti, saggasaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti. When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven. pasādenti → pasīdanti (sya-all, km, mr) Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā paccuṭṭhenti abhivādenti āsanaṁ denti, uccākulīnasaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti. When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to a birth in an eminent family. Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā maccheramalaṁ paṭivinenti, mahesakkhasaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti. When ethical renunciates come to their family, the people get rid of the stain of stinginess. At that time the family is practicing a path leading to being illustrious. paṭivinenti → paṭivinodenti (bj, pts1ed) " Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā yathāsatti yathābalaṁ saṁvibhajanti, mahābhogasaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti. When ethical renunciates come to their family, the people share what they have as best they can. At that time the family is practicing a path leading to great wealth. Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā paripucchanti paripañhanti dhammaṁ suṇanti, mahāpaññāsaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti. When ethical renunciates come to their family, the people ask questions and listen to the teachings. At that time the family is practicing a path leading to great wisdom.
Attanāpi tasmiṁ sare sārajjati, parepi tasmiṁ sare sārajjanti, gahapatikāpi ujjhāyanti: You relish the sound of your own voice. Others relish the sound of your voice. Householders complain:
Idamassa sappaṭibhayasmiṁ vadāmi. That’s how they’re frightening, I say. Idamassa vāḷāvāsasmiṁ vadāmi. This is how they gather with savage monsters, I say.
Yasmiṁ, bhikkhave, puggale puggalo abhippasanno hoti, so tathārūpaṁ āpattiṁ āpanno hoti yathārūpāya āpattiyā saṅgho ukkhipati. The individual to whom a person is devoted falls into an offense such that the Saṅgha suspends them. Puna caparaṁ, bhikkhave, yasmiṁ puggale puggalo abhippasanno hoti, so tathārūpaṁ āpattiṁ āpanno hoti yathārūpāya āpattiyā saṅgho ante nisīdāpeti. Furthermore, the individual to whom a person is devoted falls into an offense such that the Saṅgha makes them sit at the end of the line. … Puna caparaṁ, bhikkhave, yasmiṁ puggale puggalo abhippasanno hoti, so disāpakkanto hoti …pe… so vibbhanto hoti …pe… so kālaṅkato hoti. Furthermore, the individual to whom a person is devoted departs for another region … disrobes … passes away.
Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. ujugatamevassa tasmiṁ samaye cittaṁ hoti tathāgataṁ ārabbha. At that time their mind is unswerving, based on the Realized One. Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti dhammaṁ ārabbha. an6.10 Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti saṅghaṁ ārabbha. an6.10 Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti sīlaṁ ārabbha. an6.10 Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti cāgaṁ ārabbha. an6.10 Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. ujugatamevassa tasmiṁ samaye cittaṁ hoti tā devatā ārabbha. At that time their mind is unswerving, based on the deities.
‘na nakulamātā gahapatānī imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī’ti. ‘The housewife Nakula’s mother has not gained a basis, a firm basis, and solace in this teaching and training. She has not gone beyond doubt, got rid of indecision, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’ Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṁ tāsaṁ aññatarā. I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. I have gone beyond doubt, got rid of indecision, and gained assurance. And I am independent of others in the Teacher’s instructions. Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṁ aññatarā. She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. She has gone beyond doubt, got rid of indecision, and gained assurance. And she is independent of others in the Teacher’s instructions.
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese macchikaṁ macchabandhaṁ macche vadhitvā vadhitvā vikkiṇamānaṁ. While walking along the road he saw a fish dealer in a certain spot selling fish that he had killed himself. Disvā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Seeing this he left the road, sat at the root of a tree on the seat spread out,
Yasmiṁ, bhikkhave, samaye ariyasāvako tathāgataṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. Yasmiṁ, bhikkhave, samaye ariyasāvako dhammaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. an6.25 Yasmiṁ, bhikkhave, samaye ariyasāvako saṅghaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. an6.25 Yasmiṁ, bhikkhave, samaye ariyasāvako sīlaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. an6.25 Yasmiṁ, bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it.
Yasmiṁ, āvuso, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. Yasmiṁ, āvuso, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. an6.26 Yasmiṁ, āvuso, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. an6.26 Yasmiṁ, āvuso, samaye ariyasāvako attano sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. an6.26 Yasmiṁ, āvuso, samaye ariyasāvako attano cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. an6.26 Yasmiṁ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it.
Idha, bhikkhu, yasmiṁ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will … Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: Furthermore, there’s a time when a mendicant’s heart is overcome and mired in dullness and drowsiness … Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: Furthermore, there’s a time when a mendicant’s heart is overcome and mired in restlessness and remorse … Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: Furthermore, there’s a time when a mendicant’s heart is overcome and mired in doubt … Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say:
“yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. “Reverends, there’s a time after an esteemed mendicant’s meal when they return from almsround. Having washed their feet they sit down cross-legged, set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.” Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, cārittakilamathopissa tasmiṁ samaye appaṭippassaddho hoti, bhattakilamathopissa tasmiṁ samaye appaṭippassaddho hoti. For at that time the fatigue from walking and from eating has not faded away. Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. There’s a time late in the afternoon when an esteemed mendicant comes out of retreat. They sit cross-legged in the shade of their porch , set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.” Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, yadevassa divā samādhinimittaṁ manasikataṁ hoti tadevassa tasmiṁ samaye samudācarati. For at that time they are still practicing the same meditation subject as a foundation of immersion that they focused on during the day. Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. There’s a time when an esteemed mendicant has risen at the crack of dawn. They sit down cross-legged, set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.” Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṁ samaye kāyo hoti phāsussa hoti buddhānaṁ sāsanaṁ manasi kātuṁ. For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.” Idha, bhikkhu, yasmiṁ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati …pe…. Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will … Yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ na jānāti na passati, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say,
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 sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṁ gijjhakūṭā pabbatā orohanto addasa aññatarasmiṁ padese mahantaṁ dārukkhandhaṁ. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several mendicants. At a certain spot he saw a large tree trunk,
Yasmāhaṁ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṁ samaye hoti antamaso uccārapassāvakammāyā”ti. Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.” na kañci → na kiñci (pts1ed, mr) "
Chayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. These six people are found in the world. Ime kho, ānanda, cha puggalā santo saṁvijjamānā lokasmiṁ. These six people are found in the world.
“Dāliddiyaṁ, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti? “Mendicants, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?” Dāliddiyaṁ → dāḷiddiyaṁ (bj); daḷiddiyaṁ (sya-all) “Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṁ ādiyati, iṇādānampi, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti? “When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?” daliddo → daḷiddo (bj, sya-all) | anāḷhiko → anāḷhiyo (bj); anāḷiko (si, pts1ed); anaddhiko (sya-all, km) “Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṁ ādiyitvā vaḍḍhiṁ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti? “When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?” codanāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti? Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?” anucariyāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti? Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?” bandhanampi, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti? Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?” “Iti kho, bhikkhave, dāliddiyampi dukkhaṁ lokasmiṁ kāmabhogino, iṇādānampi dukkhaṁ lokasmiṁ kāmabhogino, vaḍḍhipi dukkhā lokasmiṁ kāmabhogino, codanāpi dukkhā lokasmiṁ kāmabhogino, anucariyāpi dukkhā lokasmiṁ kāmabhogino, bandhanampi dukkhaṁ lokasmiṁ kāmabhogino; “So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. Idamassa iṇādānasmiṁ vadāmi. This is how they’re in debt, I say.
Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ, ye amataṁ dhātuṁ kāyena phusitvā viharanti. Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the deathless element. Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ ye gambhīraṁ atthapadaṁ paññāya ativijjha passantī”ti. Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.” "
Tena kho pana samayena āyasmā ca khemo āyasmā ca sumano sāvatthiyaṁ viharanti andhavanasmiṁ. Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest.
Yasmiṁ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṁ āvāse vassaṁ upeti. They enter the rains retreat in a monastery with senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. Āyasmā ānando yasmiṁ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṁ āvāse vassaṁ upeti. an6.51
Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṁ. Now at that time Venerable Soṇa was staying near Rājagaha in the Cool Grove. “Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti? “When your harp’s strings were tuned too tight, was it resonant and playable?” “Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti? “When your harp’s strings were tuned too slack, was it resonant and playable?” “Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti? “But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?”
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.
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? Would it be right to say that now dust will never appear at this crossroad again?” na dāni amusmiṁ → na dānāmusmiṁ (bj); na dāni amukasmiṁ (mr) “Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya …pe… yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti. For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.” 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.
Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. The Buddha left the road and sat at the root of a tree on the seat spread out.
Idha, bhikkhave, bhikkhu yasmiṁ samaye cittaṁ niggahetabbaṁ tasmiṁ samaye cittaṁ na niggaṇhāti, yasmiṁ samaye cittaṁ paggahetabbaṁ tasmiṁ samaye cittaṁ na paggaṇhāti, yasmiṁ samaye cittaṁ sampahaṁsitabbaṁ tasmiṁ samaye cittaṁ na sampahaṁseti, yasmiṁ samaye cittaṁ ajjhupekkhitabbaṁ tasmiṁ samaye cittaṁ na ajjhupekkhati, hīnādhimuttiko ca hoti, sakkāyābhirato ca. It’s when a mendicant doesn’t keep their mind in check when they should. They don’t exert their mind when they should. They don’t encourage the mind when they should. They don’t watch over the mind with equanimity when they should. They have bad convictions. They delight in substantial reality. Idha, bhikkhave, bhikkhu yasmiṁ samaye cittaṁ niggahetabbaṁ tasmiṁ samaye cittaṁ niggaṇhāti, yasmiṁ samaye cittaṁ paggahetabbaṁ tasmiṁ samaye cittaṁ paggaṇhāti, yasmiṁ samaye cittaṁ sampahaṁsitabbaṁ tasmiṁ samaye cittaṁ sampahaṁseti, yasmiṁ samaye cittaṁ ajjhupekkhitabbaṁ tasmiṁ samaye cittaṁ ajjhupekkhati, paṇītādhimuttiko ca hoti nibbānābhirato ca. It’s when a mendicant keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They have excellent convictions. They delight in extinguishment.
“Channaṁ, bhikkhave, pātubhāvo dullabho lokasmiṁ. “Mendicants, the appearance of six things is rare in the world. Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, ariyāyatane paccājāti dullabhā lokasmiṁ, indriyānaṁ avekallatā dullabhā lokasmiṁ, ajaḷatā aneḷamūgatā dullabhā lokasmiṁ, kusale dhamme chando dullabho lokasmiṁ. A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Being bright and clever. Enthusiasm for skillful qualities. paccājāti dullabhā → paccājāto dullabho (sya-all) | kusale dhamme chando → kusaladhammacchando (bj, sya-all, pts1ed) "
Sakkā nu kho, bhante, imasmiṁ dhammavinaye kevalaṁ vassagaṇanamattena niddaso bhikkhu paññāpetun”ti? “Sir, in this teaching and training can we describe a mendicant as a ‘graduate’ solely because they have completed a certain number of years?” “Na kho, sāriputta, sakkā imasmiṁ dhammavinaye kevalaṁ vassagaṇanamattena niddaso bhikkhu paññāpetuṁ. “No, Sāriputta, we cannot.
Sakkā nu kho, bhante, imasmiṁ dhammavinaye kevalaṁ vassagaṇanamattena niddaso bhikkhu paññāpetun”ti? “Sir, in this teaching and training can we describe a mendicant as a ‘graduate’ solely because they have completed a certain number of years?” “Na kho, ānanda, sakkā imasmiṁ dhammavinaye kevalaṁ vassagaṇanamattena niddaso bhikkhu paññāpetuṁ. “No, Ānanda, we cannot.
Tasmiṁ kho panāhaṁ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti. But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.”
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.
Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessati: I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessati: I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessati: I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘kosu nāma idāni maṁ imasmiṁ kule paribhindi, virattarūpā dānime mayi manussā’ti. ‘Who on earth has turned this family against me? It seems they don’t like me any more.’
“Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṁsā tasmiṁ samaye honti: “Mendicants, when the leaves on the Shady Orchid Tree belonging to the Gods of the Thirty-Three turn brown, the gods are elated. They think: Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro pannapalāso hoti, attamanā, bhikkhave, devā tāvatiṁsā tasmiṁ samaye honti: When the leaves have fallen, the gods are elated. They think: Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro jālakajāto hoti, attamanā, bhikkhave, devā tāvatiṁsā tasmiṁ samaye honti: When the foliage starts to regrow, the gods are elated. They think: Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro khārakajāto hoti, attamanā, bhikkhave, devā tāvatiṁsā tasmiṁ samaye honti: When it’s ready to grow flowers and leaves separately, the gods are elated. They think: Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro kuṭumalakajāto hoti, attamanā, bhikkhave, devā tāvatiṁsā tasmiṁ samaye honti: When the buds start to form, the gods are elated. They think: Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro korakajāto hoti, attamanā, bhikkhave, devā tāvatiṁsā tasmiṁ samaye honti: When the buds have burst, the gods are elated. They think: Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṁsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṁ hoti, anuvātaṁ yojanasataṁ gandho gacchati, When the Shady Orchid Tree of the Gods of the Thirty-Three has fully blossomed, the gods are elated. For four heavenly months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation. When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues. Evamevaṁ kho, bhikkhave, yasmiṁ samaye ariyasāvako agārasmā anagāriyaṁ pabbajjāya ceteti, paṇḍupalāso, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro. In the same way, when a noble disciple plans to go forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves turn brown. Yasmiṁ, bhikkhave, samaye ariyasāvako kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito hoti, pannapalāso, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro. When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves fall. Yasmiṁ, bhikkhave, samaye ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected, jālakajāto, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro. they’re like the Shady Orchid Tree when its foliage starts to regrow. Yasmiṁ, bhikkhave, samaye ariyasāvako vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, When, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected, khārakajāto, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro. they’re like the Shady Orchid Tree when it’s ready to grow flowers and leaves separately. Yasmiṁ, bhikkhave, samaye ariyasāvako pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, When, with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss’, kuṭumalakajāto, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro. they’re like the Shady Orchid Tree when its buds start to form. Yasmiṁ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, When, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness, korakajāto, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro. they’re like the Shady Orchid Tree when its buds burst. Yasmiṁ, bhikkhave, samaye ariyasāvako āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati, When a noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements, sabbaphāliphullo, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro. they’re like the Shady Orchid tree when it fully blossoms. Tasmiṁ, bhikkhave, samaye bhummā devā saddamanussāventi: At that time the earth gods raise the cry:
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ. While walking along the road, at a certain spot he saw a bonfire burning, blazing, and glowing. sajotibhūtaṁ → sañjotibhūtaṁ (sya-all) Disvāna maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Seeing this he left the road, sat at the root of a tree on a seat spread out, katamaṁ nu kho varaṁ—yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyeyyā”ti? Which is better—to have a strong man stab you in the chest with a sharp, oiled sword? Or to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms?” “Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyyā”ti. “Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword.” “Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyya. “I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man stab him in the chest with a sharp, oiled sword. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ uṇhaṁ lohitaṁ mukhato uggañchi. And while this discourse was being spoken, sixty monks spewed hot blood from their mouths. uggañchi → uggacchi (mr) "
Tatridaṁ, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti. This is how Nanda is committed to wakefulness. Idaṁ kho, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti. This is how Nanda is committed to wakefulness. Tatridaṁ, bhikkhave, nandassa satisampajaññasmiṁ hoti. This is how Nanda has mindfulness and situational awareness. Idaṁ kho, bhikkhave, nandassa satisampajaññasmiṁ hoti. This is how Nanda has mindfulness and situational awareness.
evamevaṁ sīhassa senāpatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha:
malā, bhikkhave, pāpakā akusalā dhammā asmiṁ loke paramhi ca; Bad, unskillful qualities are a stain in this world and the next. asmiṁ loke paramhi ca; in this world and the next.
Api pana, bhante, bhikkhū imasmiṁ dhammavinaye abhiramantī”ti? Well, sir, do the mendicants love this teaching and training?” “Abhiramanti, pahārāda, bhikkhū imasmiṁ dhammavinaye”ti. “They do indeed, Pahārāda.” “Kati pana, bhante, imasmiṁ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti? “But seeing how many incredible and amazing things do the mendicants love this teaching and training?” “Aṭṭha, pahārāda, imasmiṁ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. “Seeing eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training. evamevaṁ kho, pahārāda, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. Yampi, pahārāda, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; an8.19 ayaṁ, pahārāda, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the first thing the mendicants love about this teaching and training. ayaṁ, pahārāda, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the second thing the mendicants love about this teaching and training. ayaṁ, pahārāda, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the third thing the mendicants love about this teaching and training. ayaṁ, pahārāda, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the fourth thing the mendicants love about this teaching and training. ayaṁ, pahārāda, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the fifth thing the mendicants love about this teaching and training. ayaṁ, pahārāda, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the sixth thing the mendicants love about this teaching and training. ayaṁ, pahārāda, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the seventh thing the mendicants love about this teaching and training. ayaṁ, pahārāda, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the eighth thing the mendicants love about this teaching and training. Ime kho, pahārāda, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti. Seeing these eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training.” "
Evamevaṁ kho, bhikkhave, aṭṭha imasmiṁ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. In the same way, seeing eight incredible and amazing things, mendicants, the mendicants love this teaching and training. evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. Yampi, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; an8.20 ayaṁ, bhikkhave, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti …pe… This is the first thing the mendicants love about this teaching and training. … ayaṁ, bhikkhave, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the eighth thing the mendicants love about this teaching and training. Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti. Seeing these eight incredible and amazing things, the mendicants love this teaching and training.”
evamevaṁ kho me tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma arose in me:
evamevaṁ kho me tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma arose in me:
“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) evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth. evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth. evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.
Idha, byagghapajja, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati. It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Idha, brāhmaṇa, kulaputto yasmiṁ gāme vā nigame vā paṭivasati tatra ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati. It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā bhagavato avidūre aññatarasmiṁ rukkhamūle nisīdi. “Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
Idha, bhikkhave, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati. It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Yasmāhaṁ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṁ samaye hoti antamaso uccārapassāvakammāyā”ti. Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.” "Idha panāhaṁ, nāgita … → etthantare pāṭho (an8.86:12.1–an8.86:14.1) an6.42 chakkanipāteyeva dissati, na ettha
Yasmāhaṁ → yasmiṁhaṁ (katthaci) "
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Then Meghiya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, “Idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— an9.3
brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Whenever they do this, they feel inspired by the meaning and the teaching in that Dhamma. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme gambhīraṁ atthapadaṁ paññāya ativijjha passati. Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom.
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.
Tasmiṁ kho pana, gahapati, dāne na koci dakkhiṇeyyo ahosi, na taṁ koci dakkhiṇaṁ visodheti. But at that event there was no-one worthy of a religious donation, and no-one to purify the religious donation.
Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa na vaṇṇasmiṁ vadāmi. This is how they’re not beautiful, I say. Idamassa na ārohapariṇāhasmiṁ vadāmi. This is how they’re not well proportioned, I say. Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Idamassa na ārohapariṇāhasmiṁ vadāmi. This is how they’re not well proportioned, I say. Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Idamassa ārohapariṇāhasmiṁ vadāmi. This is how they’re well proportioned, I say. Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Idamassa ārohapariṇāhasmiṁ vadāmi. This is how they’re well proportioned, I say. Idamassa javasmiṁ vadāmi. This is how they’re fast, I say. Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Idamassa ārohapariṇāhasmiṁ vadāmi. This is how they’re well proportioned, I say.
yasmiṁ cassā padese ṭhitāya evamassa: And she’d never return safely to the place she had started from. Yasmiṁ cassā padese ṭhitāya evamassa: And she’d return safely to the place she had started from.
Tasmiṁ kho pana, bhikkhave, saṅgāme asurā jiniṁsu, devā parājayiṁsu. In that battle the titans won and the gods lost. parājayiṁsu → parājiyiṁsu (bj, sya-all, pts1ed, mr) Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājayiṁsu. In that battle the gods won and the titans lost. Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, In the same way, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. tasmiṁ, bhikkhave, samaye bhikkhussa evaṁ hoti: At such a time the mendicant thinks, Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … When, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … tasmiṁ, bhikkhave, samaye bhikkhussa evaṁ hoti: At such a time the mendicant thinks, Yasmiṁ, bhikkhave, samaye bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Yasmiṁ, bhikkhave, samaye bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati … A mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …
“Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā tiṇaggāni chindanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. “Mendicants, when a wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—got there first and trampled the grass, the wild bull elephant is horrified, repelled, and disgusted by that. āraññikassa → āraññakassa (bj, sya-all) Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi obhaggobhaggaṁ sākhābhaṅgaṁ khādanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. When the wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—eat the broken branches that he has dragged down, the wild bull elephant is horrified, repelled, and disgusted by that. Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa ogāhaṁ otiṇṇassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā soṇḍāya udakaṁ āloḷenti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. When a wild bull elephant has plunged into the pool, but other elephants—males, females, younglings, or cubs—got there first and stirred up the water with their trunks, the wild bull elephant is horrified, repelled, and disgusted by that. Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa ogāhā uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. When a wild bull elephant has come out of the pool and the female elephants bump into him, the wild bull elephant is horrified, repelled, and disgusted by that. Tasmiṁ, bhikkhave, samaye āraññikassa nāgassa evaṁ hoti: At that time the wild bull elephant thinks: Tasmiṁ, bhikkhave, samaye āraññikassa nāgassa evaṁ hoti: At that time the wild bull elephant thinks: Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhu ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi, tasmiṁ, bhikkhave, samaye bhikkhussa evaṁ hoti: In the same way, when a mendicant lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and by monastics of other religions and their disciples, they think:
Atha kho bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation. Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato’. I have heard that in this teaching and training there are very young mendicants whose minds are secure in renunciation; they’re confident, settled, and decided about it. They see it as peaceful. passato → passataṁ (?) Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo, yadidaṁ nekkhamman”ti. Renunciation is the dividing line between the multitude and the mendicants in this teaching and training.” Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. an9.41 Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo yadidaṁ nekkhamman’”ti. an9.41
“siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti? “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” pathavisaññī → paṭhavīsaññī (bj, sya-all); paṭhavisaññī (pts1ed) " “Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti. “It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” “Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti? “But how could this be, sir?” Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti. That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” "
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti? “Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” “Ekamidāhaṁ, āvuso ānanda, samayaṁ idheva sāvatthiyaṁ viharāmi andhavanasmiṁ. “Reverend Ānanda, one time I was staying right here at Sāvatthī in the Dark Forest. Tatthāhaṁ tathārūpaṁ samādhiṁ samāpajjiṁ yathā neva pathaviyaṁ pathavisaññī ahosiṁ, na āpasmiṁ āposaññī ahosiṁ, na tejasmiṁ tejosaññī ahosiṁ, na vāyasmiṁ vāyosaññī ahosiṁ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṁ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṁ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṁ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṁ, na idhaloke idhalokasaññī ahosiṁ, na paraloke paralokasaññī ahosiṁ; saññī ca pana ahosin”ti. There I gained a state of immersion like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.” Tatthāhaṁ → athāhaṁ (mr) | samāpajjiṁ → samāpajjaṁ (bj) “Kiṁsaññī panāyasmā sāriputto tasmiṁ samaye ahosī”ti? “But at that time what did Reverend Sāriputta perceive?” Kiṁsaññī panāyasmā sāriputto → kiṁsaññī panāvuso sāriputta (mr) ‘Bhavanirodho nibbānan’ti saññī ca panāhaṁ, āvuso, tasmiṁ samaye ahosin”ti. At that time I perceived that the cessation of continued existence is extinguishment.” "nibbānan’ti → nibbānaṁ (pts1ed, mr) "
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā; “Mendicants, a mendicant is faithful but not ethical. ca → imasmiṁ vākye ayaṁ ca kāro natthi sya-all
tasmiṁ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā; While staying in that lodging the necessities of life—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by. tasmiṁ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā; And in that lodging there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines.
“Pañcaṅgavippahīno, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati. “Mendicants, in this teaching and training a mendicant who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person. Pañcaṅgavippahīno kho, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati. In this teaching and training a mendicant who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person. Imasmiṁ dhammavinaye, in this teaching and training
Yaṁ kho, bhikkhave, tathāgato parisāya dhammaṁ deseti, idamassa hoti sīhanādasmiṁ. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar.
Yathā taṁ, bhikkhave, avisayasmiṁ. Because they’re out of their element. Katamasmiṁ ekadhamme? What one thing? imasmiṁ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life.
Katamasmiṁ ekadhamme? What one thing? imasmiṁ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life.
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. Their desire fades away even for the foremost, let alone the inferior. Tasmiṁ sahassadhā loke sahassaṁ candānaṁ sahassaṁ sūriyānaṁ sahassaṁ sinerupabbatarājānaṁ sahassaṁ jambudīpānaṁ sahassaṁ aparagoyānānaṁ sahassaṁ uttarakurūnaṁ sahassaṁ pubbavidehānaṁ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṁ cātumahārājikānaṁ sahassaṁ tāvatiṁsānaṁ sahassaṁ yāmānaṁ sahassaṁ tusitānaṁ sahassaṁ nimmānaratīnaṁ sahassaṁ paranimmitavasavattīnaṁ sahassaṁ brahmalokānaṁ. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms. sūriyānaṁ → suriyānaṁ (bj, sya-all, km, pts1ed) Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. Their desire fades away even for the foremost, let alone the inferior. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. Their desire fades away even for the foremost, let alone the inferior. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. Their desire fades away even for the foremost, let alone the inferior. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. Their desire fades away even for the foremost, let alone the inferior. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. Their desire fades away even for the foremost, let alone the inferior. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. Their desire fades away even for the foremost, let alone the inferior. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. Their desire fades away even for the foremost, let alone the inferior. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. Their desire fades away even for the foremost, let alone the inferior.
“Kaṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mettūpahāraṁ upadaṁsesī”ti? “But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?”
‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ Iti imasmiṁ kāye asubhānupassī viharati. And so they meditate observing ugliness in this body. ‘bahudukkho kho ayaṁ kāyo bahuādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathidaṁ— ‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following. Iti imasmiṁ kāye ādīnavānupassī viharati. And so they meditate observing drawbacks in this body.
“Kiṁ nu kho, āvuso, sāriputta, imasmiṁ dhammavinaye sukhaṁ, kiṁ dukkhan”ti? “Reverend Sāriputta, in this teaching and training, what is happiness and what is suffering?” “Anabhirati kho, āvuso, imasmiṁ dhammavinaye dukkhā, abhirati sukhā. “Reverend, in this teaching and training dissatisfaction is suffering and satisfaction is happiness.
“Dasayime, bhikkhave, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. “Mendicants, these ten likable, desirable, and agreeable things are rare in the world. Bhogā iṭṭhā kantā manāpā dullabhā lokasmiṁ; Wealth, vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṁ; beauty, ārogyaṁ iṭṭhaṁ kantaṁ manāpaṁ dullabhaṁ lokasmiṁ; health, sīlaṁ iṭṭhaṁ kantaṁ manāpaṁ dullabhaṁ lokasmiṁ; ethical conduct, brahmacariyaṁ iṭṭhaṁ kantaṁ manāpaṁ dullabhaṁ lokasmiṁ; the spiritual life, mittā iṭṭhā kantā manāpā dullabhā lokasmiṁ; friends, bāhusaccaṁ iṭṭhaṁ kantaṁ manāpaṁ dullabhaṁ lokasmiṁ; learning, paññā iṭṭhā kantā manāpā dullabhā lokasmiṁ; wisdom, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ; good qualities, saggā iṭṭhā kantā manāpā dullabhā lokasmiṁ. and heaven are likable, desirable, and agreeable things that are rare in the world. Imesaṁ kho, bhikkhave, dasannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ dasa dhammā paripanthā— Ten things hinder the ten likable, desirable, and agreeable things that are rare in the world. paripanthā → paribandhā (mr) " Imesaṁ kho, bhikkhave, dasannaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ ime dasa dhammā paripanthā. These ten things hinder the ten likable, desirable, and agreeable things that are rare in the world. Imesaṁ kho, bhikkhave, dasannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ dasa dhammā āhārā— Ten things nourish the ten likable, desirable, and agreeable things that are rare in the world. Imesaṁ kho, bhikkhave, dasannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ ime dasa dhammā āhārā”ti. These ten things nourish the ten likable, desirable, and agreeable things that are rare in the world.” "
Dasayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. These ten people are found in the world. Ime kho, ānanda, dasa puggalā santo saṁvijjamānā lokasmiṁ. These ten people are found in the world.
“So vatānanda, bhikkhu ‘assaddho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. “Ānanda, it’s quite impossible for a faithless mendicant to achieve growth, improvement, or maturity in this teaching and training. So vatānanda, bhikkhu ‘dussīlo samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. It’s quite impossible for a mendicant who is unethical … So vatānanda, bhikkhu ‘appassuto samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. unlearned … So vatānanda, bhikkhu ‘dubbaco samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. hard to admonish … So vatānanda, bhikkhu ‘pāpamitto samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. with bad friends … So vatānanda, bhikkhu ‘kusīto samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. lazy … So vatānanda, bhikkhu ‘muṭṭhassati samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. unmindful … So vatānanda, bhikkhu ‘asantuṭṭho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. lacking contentment … So vatānanda, bhikkhu ‘pāpiccho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. of corrupt wishes … So vatānanda, bhikkhu ‘micchādiṭṭhiko samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. of wrong view to achieve growth, improvement, or maturity in this teaching and training. So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. It’s quite impossible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training. So vatānanda, bhikkhu ‘saddho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati. It is quite possible for a faithful mendicant to achieve growth, improvement, or maturity in this teaching and training. So vatānanda, bhikkhu ‘sīlavā samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati. It is quite possible for a mendicant who is ethical … So vatānanda, bhikkhu ‘bahussuto sutadharo samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati. an10.82 a learned memorizer … So vatānanda, bhikkhu ‘suvaco samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati. easy to admonish … So vatānanda, bhikkhu ‘kalyāṇamitto samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati. with good friends … So vatānanda, bhikkhu ‘āraddhavīriyo samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati. energetic … So vatānanda, bhikkhu ‘upaṭṭhitassati samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati. mindful … So vatānanda, bhikkhu ‘santuṭṭho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati. contented … So vatānanda, bhikkhu ‘appiccho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati. of few desires … So vatānanda, bhikkhu ‘sammādiṭṭhiko samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati. of right view to achieve growth, improvement, or maturity in this teaching and training. So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti. It is quite possible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training.” "
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. It’s quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” "
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. It’s quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” "
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. It’s quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” "
“Dasayime, gahapati, kāmabhogī santo saṁvijjamānā lokasmiṁ. “These ten pleasure seekers are found in the world. Ime kho, gahapati, dasa kāmabhogī santo saṁvijjamānā lokasmiṁ. These are the ten pleasure seekers found in the world.
‘iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati; ‘When this exists, that is; due to the arising of this, that arises. imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati, yadidaṁ— When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
“yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā”ti. “Mendicants, even a mendicant who has ordained for a hundred years in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Anāthapiṇḍika did.” "bhikkhu vassasatupasampanno → bhikkhu dīgharattaṁ avedhidhammo (sya-all) "
“yopi so, bhikkhave, bhikkhu dīgharattaṁ apparajakkho imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ vajjiyamāhitena gahapatinā niggahitā”ti. “Mendicants, even a mendicant who for a long time has had little dust in their eye in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Vajjiyamāhita did.” "
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti? “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” “Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti. “It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” “Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti. “But how could this be, sir?” Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti. That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmiṁ. How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!
“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṁ pathavisaññā vibhūtā hoti, āpasmiṁ āposaññā vibhūtā hoti, tejasmiṁ tejosaññā vibhūtā hoti, vāyasmiṁ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi saññā vibhūtā hoti. “Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, known, attained, sought, or explored by the mind has vanished.
Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. ujugatamevassa tasmiṁ samaye cittaṁ hoti tathāgataṁ ārabbha. At that time their mind is unswerving, based on the Realized One. Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti dhammaṁ ārabbha. an11.11 Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti saṅghaṁ ārabbha. an11.11 Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti sīlaṁ ārabbha. an11.11 Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … ujugatamevassa tasmiṁ samaye cittaṁ hoti cāgaṁ ārabbha. an11.11 Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. ujugatamevassa tasmiṁ samaye cittaṁ hoti devatā ārabbha. At that time their mind is unswerving, based on the deities.
Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. ujugatamevassa tasmiṁ samaye cittaṁ hoti tathāgataṁ ārabbha. At that time their mind is unswerving, based on the Realized One. Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. ujugatamevassa tasmiṁ samaye cittaṁ hoti devatā ārabbha. At that time their mind is unswerving, based on the deities.
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.
Evamevaṁ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. In the same way, a mendicant with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. Evamevaṁ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. In the same way, a mendicant with eleven qualities can achieve growth, improvement, and maturity in this teaching and training. Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjitun”ti. A mendicant with these eleven qualities can achieve growth, improvement, or maturity in this teaching and training.” "
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” Evaṁ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” "
“Siyā nu kho, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa …pe… na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? “Could it be, mendicants, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? “Could it be, reverends, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” Evaṁ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte antasaññī lokasmiṁ viharati. It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite. Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi. Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati. It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as infinite. Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi. Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as infinite. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī. It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite horizontally. Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī. Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally. 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) Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne dasasahassī lokadhātu akampitthāti. And while this discourse was being spoken, the galaxy shook. "dasasahassī → sahassī (pts1ed) "
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Idampissa hoti sīlasmiṁ. This pertains to their ethics. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, When they’re freed, they know they’re freed. vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, dn2
Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. He’s well-born, a gentleman, learned, a good speaker, and astute. He is capable of having a dialogue with Master Gotama about this.” ‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṁ mantavho asmiṁ vacane. Ambaṭṭha is ill-born, not a gentleman, unlearned, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me. mantavho → mantayavho (bj) ‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe; he’s well-born, a gentleman, learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me.” “Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetuṁ, tuṇhī mayaṁ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti. “He is capable of having a dialogue. We will be silent, and let Ambaṭṭha have a dialogue with Master Gotama.” ‘Khattiyo seṭṭho janetasmiṁ, ‘The aristocrat is best among people Khattiyo seṭṭho janetasmiṁ, The aristocrat is best among people Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. idampissa hoti caraṇasmiṁ. This pertains to their conduct. idampissa hoti caraṇasmiṁ. This pertains to their conduct. idampissa hoti caraṇasmiṁ. This pertains to their conduct. idampissa hoti caraṇasmiṁ. This pertains to their conduct. Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya: Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation:
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe… While he is residing in a village or town, non-human entities do not harass them. … ‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṁ mantavho asmiṁ vacane. Soṇadaṇḍa is unlearned, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me. ‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṁ paṭimantetū”ti. he’s learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me.” Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. And ethics and wisdom are said to be the best things in the world. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyatī”ti. And ethics and wisdom are said to be the best things in the world.” Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. And ethics and wisdom are said to be the best things in the world. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. And ethics and wisdom are said to be the best things in the world. “Ettakaparamāva mayaṁ, bho gotama, etasmiṁ atthe. “That’s all I know about this matter, Master Gotama.
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe… While he is residing in a village or town, non-human entities do not harass them. … Tasmiṁ kho, brāhmaṇa, yaññe neva gāvo haññiṁsu, na ajeḷakā haññiṁsu, na kukkuṭasūkarā haññiṁsu, na vividhā pāṇā saṅghātaṁ āpajjiṁsu, na rukkhā chijjiṁsu yūpatthāya, na dabbhā lūyiṁsu barihisatthāya. And brahmin, in that sacrifice no cattle were killed, no goats or sheep were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. barihisatthāya → parihiṁsatthāya (si, sya-all, mr); parahiṁsatthāya (mr)
“Pakati kho esā, kassapa, lokasmiṁ ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. “It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin. “Pakati kho esā, kassapa, lokasmiṁ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. “It’s typical in this world to think that it’s hard to know a true ascetic or brahmin. “Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. “Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhanti pabbajjaṁ, ākaṅkhanti upasampadaṁ, cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti. When they arise, you become percipient. Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti. When they cease, you become non-percipient.’ Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti. When it enters, you become percipient. Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti. When it departs, you become non-percipient.’ Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. When they insert it, you become percipient. Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. When they extract it, you become non-percipient.’ Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. When they insert it, you become percipient. Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. When they extract it, you become non-percipient.’ Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. At that time they have a subtle and true perception of the rapture and bliss born of seclusion. Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. At that time they have a subtle and true perception of the rapture and bliss born of immersion. Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. At that time they have a subtle and true perception of bliss with equanimity. Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. At that time they have a subtle and true perception of neutral feeling. Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. At that time they have a subtle and true perception of the dimension of infinite space. Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. At that time they have a subtle and true perception of the dimension of infinite consciousness. Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. At that time they have a subtle and true perception of the dimension of nothingness. ‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti. ‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’ ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti? ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’ “yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; “Sir, while in a substantial reincarnation, are the mind-made and formless reincarnations fictitious, oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti. and only the substantial reincarnation real? Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; While in a mind-made reincarnation, are the substantial and formless reincarnations fictitious, manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti. and only the mind-made reincarnation real? Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; While in a formless reincarnation, are the substantial and mind-made reincarnations fictitious, arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti. and only the formless reincarnation real?” “Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; “While in a substantial reincarnation, it’s not referred to as a mind-made or formless reincarnation, oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. only as a substantial reincarnation. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; While in a mind-made reincarnation, it’s not referred to as a substantial or formless reincarnation, manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. only as a mind-made reincarnation. Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; While in a formless reincarnation, it’s not referred to as a substantial or mind-made reincarnation, arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. only as a formless reincarnation. ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. ‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious. “Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati. “In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name. Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati; While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee. khīrantveva tasmiṁ samaye saṅkhaṁ gacchati. It’s only referred to as milk. Yasmiṁ samaye dadhi hoti …pe… While it’s curd sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati; or cream of ghee, it’s not referred to as anything else, sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati. only under its own name. Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe… In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name. yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. idampissa hoti sīlasmiṁ. This pertains to their ethics. sīlasmiṁ → athā sāmaññaphalasutte 194 yāva 210 anucchedesu evaṁ Idampissa hoti sīlasmiṁ. This pertains to their ethics. Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaññadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaññadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā. A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. … yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā. A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. … Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti. A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.”
‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi, taṁ kāmemī’ti. ‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’ ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti? ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’
Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṁ sammāsambuddho loke udapādi. In the present fortunate eon, the Buddhas Kakusandha, Imasmiññeva → imasmiṁ yeva (km, pts1ed); imasmiṁ (katthaci) evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma arose in the king’s son Khaṇḍa and the high priest’s son Tissa: evameva tesaṁ caturāsītipāṇasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma arose in those 84,000 people: evameva tesaṁ caturāsītipabbajitasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: dn14 Mattaññutā ca bhattasmiṁ, moderation in eating; Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, ‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. ‘In the present fortunate eon, good sir, you have arisen in the world, perfected and fully awakened. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṁ yena sudassī devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṁ yena akaniṭṭhā devā tenupasaṅkamiṁ. Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu, upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: and the Fair Seeing Gods. Then together with all these gods I went to see the Gods of Akaniṭṭha, where we had a similar conversation. Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: dn14 imasmiṁyeva kho, mārisā, bhaddakappe kakusandho koṇāgamano kassapo bhagavā …pe… dn14 Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: dn14 ‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. dn14
Yasmiṁ, ānanda, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; Ānanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. you only feel a pleasant feeling. Yasmiṁ, ānanda, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling; dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti. you only feel a painful feeling. Yasmiṁ, ānanda, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti; At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling; adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. you only feel a neutral feeling.
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. “Yasmiṁ padese kappeti, “In the place he makes his dwelling, Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me. Tasmiṁyeva → tasmiṁ tasmiṁ kho (sya-all, km); tasmiṁ tasmiṁ ce (pts1ed) Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi. “Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by. Yo imasmiṁ dhammavinaye, Whoever meditates diligently ‘amukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. ‘amukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. ‘amukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. Addasā kho pukkuso mallaputto bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. He saw the Buddha sitting at the root of a certain tree. Bhūtapubbaṁ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation. “mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. “Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. “Yasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati. “Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic. Imasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi. In this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics. aññehi → aññe (bj, pts1ed) “Yo kho, subhadda, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. “Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.” “acchariyaṁ, bhante, abbhutaṁ, bhante, evaṁ pasanno ahaṁ, bhante, imasmiṁ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti. “It’s incredible, sir, it’s amazing! I am quite confident that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.” “Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. “Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṁ rukkhamūle nisīdi. Then he left the road and sat at the root of a tree.
“mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. “Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. Ekekasmiṁ dvāre satta satta esikā nikhātā ahesuṁ tiporisaṅgā tiporisanikhātā dvādasaporisā ubbedhena. At each gate there were seven pillars, three fathoms deep and four fathoms high, Atha kho taṁ, ānanda, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā mahāsudassano saddhiṁ caturaṅginiyā senāya, yasmiṁ kho panānanda, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. pavatti → pavattati (sya-all, km, mr) | anvadeva → anudeva (sya-all, km) Yasmiṁ kho panānanda, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. Chakkhattuṁ kho panāhaṁ, ānanda, abhijānāmi imasmiṁ padese sarīraṁ nikkhipitaṁ, tañca kho rājāva samāno cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato, ayaṁ sattamo sarīranikkhepo. Six times, Ānanda, I recall having laid down my body at this place. And the seventh time was as a wheel-turning monarch, a just and principled king, at which time my dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures.
Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Idaṁ nesaṁ hoti āsanasmiṁ; When the gods of the Thirty-Three have a gathering like this, that is how they are seated. Sugatasmiṁ brahmacariyaṁ, who have come here after leading Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti. Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject. vuttavacanāpi taṁ → vuttavacanā nāmidaṁ (mr) Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. For a Brahmā’s normal appearance is imperceptible in the visual range of the gods of the Thirty-Three. Sugatasmiṁ brahmacariyaṁ, who have come here after leading Ekasmiṁ bhāsamānasmiṁ, When one is speaking, Ekasmiṁ tuṇhimāsīne, When one sits in silence, Yvāyaṁ mama pallaṅkasmiṁ, that the one on their seat
Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṁ nesaṁ hoti āsanasmiṁ; When the gods of the Thirty-Three have a gathering like this, that is how they are seated. Sugatasmiṁ brahmacariyaṁ, who have come here after leading Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti. Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject. Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā. Each one, having been advised, stood at his own seat without departing. Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. For a Brahmā’s normal appearance is imperceptible in the visual range of the gods of the Thirty-Three. Sugatasmiṁ brahmacariyaṁ, who have come here after leading “yasmiṁ vata, bho, mayaṁ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṁ no samaye govindo brāhmaṇo kālaṅkato”ti. “At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”
asmiṁ pathavimaṇḍale; in this vast territory, Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti: Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu. In that battle the gods won and the titans lost. parājayiṁsu → parājiyiṁsu (bj); parājiṁsu (pts1ed) Sadevakasmiṁ lokasmiṁ, In the world with its gods, Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne sakkassa devānamindassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods:
Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ udariyaṁ karīsaṁ → karīsaṁ matthaluṅgaṁ (mr) ‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti. dn22 ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. ‘In this body there is the earth element, the water element, the fire element, and the air element.’ ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. dn22 Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. They meditate observing the mind as liable to originate, as liable to vanish, and as liable to both originate and vanish.
ime candimasūriyā imasmiṁ vā loke parasmiṁ vā, devā vā te manussā vā”ti? Are the moon and sun in this world or the other world? Are they gods or humans?” “Ime, bho kassapa, candimasūriyā parasmiṁ loke, na imasmiṁ; devā te na manussā”ti. “They are in the other world, Master Kassapa, and they are gods, not humans.” ‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti, udāhu vippalapantasseva coraghātā sīsaṁ chindeyyun”ti? ‘Please, good executioners! I have friends and colleagues, relatives and kin in such and such village or town. Wait until I’ve visited them, then I’ll come back’? Or would they just chop off his head as he prattled on?” ‘āgamentu tāva bhavanto coraghātā amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti. dn23 ‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti. dn23 api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṁ gūthakūpe nimujjitukāmatā assā”ti? Now that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five kinds of sensual stimulation upstairs in the royal longhouse. Would he want to dive back into that sewer again?” Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṁ satthavāse daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ. So he went, and he saw a little baby boy abandoned there. Tasmiṁ kho pana satthe dve satthavāhā ahesuṁ eko pañcannaṁ sakaṭasatānaṁ, eko pañcannaṁ sakaṭasatānaṁ. Now, that caravan had two leaders, each in charge of five hundred wagons. Ye ca tasmiṁ satthe ahesuṁ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi. And the men and beasts in that caravan were all devoured by that non-human spirit. Ye ca tasmiṁ satthepi ahesuṁ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṁsu tena yakkhena amanussena bhakkhitānaṁ. And they saw the bones of the men and beasts who had been devoured by that non-human spirit. Tena hi, bho, yānamhākaṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti. Well then, sirs, toss out any of our merchandise that’s of little value, and take what’s valuable from this caravan.’ ‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṁ kantāraṁ nitthariṁsu, yathā taṁ paṇḍitena satthavāhena pariṇāyakena. ‘Yes, sir’ replied the drivers, and that’s what they did. They crossed over the desert safely, as happens when guided by an astute caravan leader. Tasmiṁ kho pana dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, dhorakāni ca vatthāni guḷavālakāni. At that offering such food as rough gruel with pickles was given, and rough clothes with knotted fringes. dhorakāni → corakāni (sya-all, km); therakāni (pts1ed) | guḷavālakāni → guḷagāḷakāni (bj, mr) Tasmiṁ kho pana dāne uttaro nāma māṇavo vāvaṭo ahosi. Now, it was a brahmin student named Uttara who organized that offering. vāvaṭo → byāvaṭo (bj); vyāvaṭo (pts1ed) “imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin”ti. “Through this offering may I be together with the chieftain Pāyāsi in this world, but not in the next.” ‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti. dn23 ‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti? dn23 ‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’ti? dn23
‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti. “When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly.”’ pajānātī’ti → sampajānātīti (sya-all); sañjānātīti (pts1ed) | asubhantveva → asubhanteva (sya-all, pts1ed) " ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti. dn24 ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, subhantveva tasmiṁ samaye pajānātī’”ti. ‘When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful.’”
‘idampi me tapasmiṁ idampi me tapasmin’ti …pe… ‘This is part of my mortification; this is part of my mortification.’ Evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti. dn25 evaṁ so tasmiṁ ṭhāne parisuddho hoti. dn25 evaṁ so tasmiṁ ṭhāne parisuddho hoti. dn25 evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. ‘idampi me tapasmiṁ, idampi me tapasmin’ti …pe… ‘This is part of my mortification; this is part of my mortification.’ evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point. Yampi, nigrodha, tapassī akkodhano hoti anupanāhī evaṁ so tasmiṁ ṭhāne parisuddho hoti. dn25 Evaṁ so tasmiṁ ṭhāne parisuddho hoti. So they’re pure on that point.
‘Tena hi tvaṁ, tāta, dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ mānento dhammaṁ pūjento dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahassu antojanasmiṁ balakāyasmiṁ khattiyesu anuyantesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. ‘Well then, my dear, relying only on principle—honoring, respecting, and venerating principle, having principle as your flag, banner, and authority—provide just protection and security for your court, troops, aristocrats, vassals, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. anuyantesu → anuyuttesu (bj, pts1ed) | garuṁ karonto → garukaronto (bj, sya-all, pts1ed) Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. dn26 padese cakkaratanaṁ → dibbaṁ cakkaratanaṁ (bj, csp1ed) Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. padese cakkaratanaṁ → dibbaṁ cakkaratanaṁ (bj, csp1ed) Asītivassasahassāyukesu, bhikkhave, manussesu imasmiṁ jambudīpe caturāsītinagarasahassāni bhavissanti ketumatīrājadhānīpamukhāni. There will be 84,000 cities in India, with the royal capital of Ketumatī foremost. Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṁ? And what is beauty for a mendicant? Idaṁ kho, bhikkhave, bhikkhuno vaṇṇasmiṁ. This is beauty for a mendicant. Kiñca, bhikkhave, bhikkhuno sukhasmiṁ? And what is happiness for a mendicant? Idaṁ kho, bhikkhave, bhikkhuno, sukhasmiṁ. This is happiness for a mendicant. Kiñca, bhikkhave, bhikkhuno bhogasmiṁ? And what is wealth for a mendicant? Idaṁ kho, bhikkhave, bhikkhuno bhogasmiṁ. This is wealth for a mendicant. Kiñca, bhikkhave, bhikkhuno balasmiṁ? And what is power for a mendicant? Idaṁ kho, bhikkhave, bhikkhuno balasmiṁ. This is power for a mendicant.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing for people in both this life and the next. Tadamināpetaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca. And here’s a way to understand how this is so. Imināpi kho etaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca. And here’s another way to understand how principle is the best thing for people in both this life and the next. Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, tassetaṁ kallaṁ vacanāya: But only when someone has faith in the Realized One—settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world—is it appropriate for them to say: Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani; After a very long period had passed, the earth’s nectar curdled in the water. samatani → samatāni (bj, pts1ed); samantāni (sya-all) Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ rasapathaviṁ paribhuñjantānaṁ kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. But so long as they ate that earth’s nectar, their bodies became more solid and they diverged in appearance; rasapathaviṁ paribhuñjantānaṁ → etthantare pāṭho sya-all, pts1ed potthakesu natthi | vaṇṇavevaṇṇatā → vaṇṇavevajjatā (ṭīkā) Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. But so long as they ate that ground-fungus, their bodies became more solid and they diverged in appearance; Yathā yathā kho te, vāseṭṭha, sattā padālataṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance; Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṁ pāturahosi purisassa ca purisaliṅgaṁ. But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men. Tesaṁ ativelaṁ aññamaññaṁ upanijjhāyataṁ sārāgo udapādi, pariḷāho kāyasmiṁ okkami. They became lustful, and their bodies burned with fever. Yato kho te, vāseṭṭha, sattā tasmiṁ asaddhamme ativelaṁ pātabyataṁ āpajjiṁsu. Ever since they excessively threw themselves into immorality, Tesaṁ no amhākaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani. After a very long period had passed, the earth’s nectar curdled in the water. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing for people in both this life and the next. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing for people in both this life and the next. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing for people in both this life and the next. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing for people in both this life and the next. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing for people in both this life and the next. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing for people in both this life and the next. ‘Khattiyo seṭṭho janetasmiṁ, ‘The aristocrat is best among people Khattiyo seṭṭho janetasmiṁ, The aristocrat is best among people
Yathā yathā me, bhante, bhagavā dhammaṁ desesi uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññā idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ; satthari pasīdiṁ: When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghānikā lasikā muttan’ti. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ ‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti. dn28 ‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti. dn28 ‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti. dn28 Api ca yasmiṁ yasmiṁ attabhāve abhinivuṭṭhapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu. Still, no matter what incarnation they have previously been reborn in—whether physical or formless or percipient or non-percipient or neither percipient nor non-percipient—
sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching. Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’ sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati. A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching. Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti. And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’ sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching. Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’ sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati. A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching. Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti. And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’ Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā, From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with nothing left over—everything he speaks, says, and expresses is real, not otherwise.
Akkhambhiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. He can’t be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṁ pāleti, na sakkā hoti antarā jīvitā voropetuṁ paccatthikehi paccāmittehi samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. He’s long-lived, preserving his life for a long time. No foes or enemies—nor any ascetic or brahmin or god or Māra or Brahmā or anyone in the world—is able to take his life before his time. Appadhaṁsiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi, rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. He can’t be destroyed by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Attāpissa agutto arakkhito hoti, puttadāropissa agutto arakkhito hoti, sāpateyyampissa aguttaṁ arakkhitaṁ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu, abhūtavacanañca tasmiṁ rūhati, bahūnañca dukkhadhammānaṁ purakkhato hoti. Yourself, your partners and children, and your property are all left unguarded. You’re suspected of bad deeds. Untrue rumors spread about you. You’re at the forefront of many things that entail suffering. ca hoti pāpakesu ṭhānesu → tesu tesu ṭhānesu (sya-all)
Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ. To never be content with skillful qualities, and to never stop trying. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā. There is a reincarnation where only one’s own intention is effective, not that of others. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā. There is a reincarnation where only the intention of others is effective, not one’s own. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca. There is a reincarnation where both one’s own and others’ intentions are effective. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā. There is a reincarnation where neither one’s own nor others’ intentions are effective. Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.
Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. tathā so → bhikkhu (sya-all, km) yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.
“Tayome, bhikkhave, puttā santo saṁvijjamānā lokasmiṁ. “These three kinds of children are found in the world. Ete kho puttā lokasmiṁ, These are the children in the world
Yasmiṁ, bhikkhave, samaye ariyasāvako kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajjāya ceteti, tasmiṁ samaye devesu devasaddo niccharati: When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, the gods cry out: pabbajjāya ceteti, tasmiṁ samaye → tasmiṁ bhikkhave samaye (pts-vp-pli1, mr) " Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogamanuyutto viharati, tasmiṁ samaye devesu devasaddo niccharati: Furthermore, when a noble disciple meditates pursuing the development of the seven qualities that lead to awakening, the gods cry out: Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, tasmiṁ samaye devesu devasaddo niccharati: Furthermore, when a noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements, the gods cry out:
Sā kho panassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ; When that faith in the Realized One is settled, rooted, and planted deep; when it’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world,
“Asubhānupassī, bhikkhave, kāyasmiṁ viharatha; “Mendicants, meditate observing the ugliness of the body. Asubhānupassīnaṁ, bhikkhave, kāyasmiṁ viharataṁ yo subhāya dhātuyā rāgānusayo so pahīyati. As you meditate observing the ugliness of the body, you will give up desire for the body. pahīyati → pahiyyati (mr) “Asubhānupassī kāyasmiṁ, “Observing the ugliness of the body,
“Kalyāṇasīlo, bhikkhave, bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati— “Mendicants, in this teaching and training a mendicant of good morals, good practice, and good wisdom is called consummate, accomplished, a supreme person. Iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī”ti. Such is one of good morals, good practice, and good wisdom, who in this teaching and training is called consummate, accomplished, a supreme person.”
Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training. na ca te → na ca te bhikkhave bhikkhū (bj, pts-vp-pli1, mr) Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjantī”ti. They haven’t left this teaching and training, and they do achieve growth, improvement, or maturity in this teaching and training.” imasmā dhammavinayā → imasmiṁ dhammavinaye (bj, mr) | imasmiṁ ca te dhammavinaye (sya-all) "
Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati, sabbaṁ taṁ tatheva hoti no aññathā, From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with nothing left over—everything he speaks, says, and expresses is real, not otherwise. Sadevakasmiṁ lokasmiṁ, In the world with its gods,
Gimhānamāse paṭhamasmiṁ gimhe; in the first month of summer; paṭhamasmiṁ → paṭhamasmi (?) Virattacittāyatike bhavasmiṁ; their minds have no desire for future rebirth.
Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ avidūre aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ; He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head.
Sadevakasmiṁ lokasmiṁ, In the world with its gods, “Yo kho, sabhiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. “Sabhiya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya, ahaṁ cattāri vassāni parivasissāmi; catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante …pe… appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamāḷaṁ paṭiyādentaṁ. He saw the preparations going on, keṇiyassa jaṭilassa assame → keṇiyasmiṁ jaṭile (bj); keṇiyassamiye jaṭile (pts-vp-pli1) “ghosopi kho eso dullabho lokasmiṁ, yadidaṁ buddhoti. “It’s hard to even find the word ‘awakened one’ in the world. Sabbe te tava kāyasmiṁ, the marks of a great man,
Carassu tasmiṁ bhagavati brahmacariyaṁ”. lead the spiritual life under that Blessed One.” Upaṭṭhito rukkhamūlasmiṁ, and nearing the foot of a tree, Jhāyetha rukkhamūlasmiṁ, They’d practice absorption at the foot of a tree,
Niviṭṭhaṁ nāmarūpasmiṁ, habituated to name and form, Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping. "Imasmiñca → imasmiṁ kho (bj, pts-vp-pli1) "
Diṭṭhimpi lokasmiṁ na kappayeyya, Nor would they form a view about the world Diṭṭhimpi → diṭṭhimapi (mr) Kenīdha lokasmiṁ vikappayeyya. how could anyone in this world judge them?
“Piyā su lokasmiṁ kutonidānā, “So where do things held dear in the world spring from? “Chando nu lokasmiṁ kutonidāno, “So where does desire in the world spring from? nu → no (sya-all, pts-vp-pli1)
Yasmiṁ pajā no vivade pajānaṁ; understanding which folk would not argue. Uddhaṁsa lokasmiṁ vivādameti; they keep getting into disputes with the world. Uddhaṁsa → uddhaṁ so (bj, sya-all, pts-vp-pli1) "
“Iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— “When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, “When this exists, that is; due to the arising of this, that arises. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ— When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Tena kho pana samayena āyasmā saṅgāmaji aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno hoti. Now at that time Venerable Saṅgāmaji was sitting at the root of a tree for the day’s meditation.
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Then Meghiya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. ajjhogāhetvā → ajjhogahetvā (bj, sya-all, pts-vp-pli1) Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, “idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ—
Tatra sudaṁ so hatthināgo yasmiṁ padese bhagavā viharati taṁ padesaṁ appaharitaṁ karoti, soṇḍāya ca bhagavato pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti. There he attended on the Buddha, clearing the vegetation from the place where the Buddha stayed, and using his trunk to set out water for drinking and washing. appaharitaṁ karoti, soṇḍāya ca → appaharitañca karoti, soṇḍāya (si, cck, pts1ed), apaharitañca karoti, soṇḍāya (sya1ed, sya2ed) | upaṭṭhāpeti → upaṭṭhapeti (bj, sya-all, km); paṭṭhapeti (pts-vp-pli1)
evamevaṁ suppabuddhassa kuṭṭhissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma in Suppabuddha: “Bhūtapubbaṁ, bhikkhave, suppabuddho kuṭṭhī imasmiṁyeva rājagahe seṭṭhiputto ahosi. “Once upon a time, mendicants, Suppabuddha used to be a financier’s son right here in Rājagaha. Tasseva kammassa vipākāvasesena imasmiṁyeva rājagahe kuṭṭhī ahosi manussadaliddo, manussakapaṇo, manussavarāko. And as a residual result of that same deed, he became a leper right here in Rājagaha, poor, destitute and pitiful. Paṇḍito jīvalokasmiṁ, an astute person in the living world,
Evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. In the same way, seeing eight incredible and amazing things, mendicants, the mendicants love this teaching and training. evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. Yampi, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the first thing the mendicants love about this teaching and training. ayaṁ, bhikkhave, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the second thing the mendicants love about this teaching and training. ayaṁ, bhikkhave, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the third thing the mendicants love about this teaching and training. ayaṁ, bhikkhave, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the fourth thing the mendicants love about this teaching and training. ayaṁ, bhikkhave, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the fifth thing the mendicants love about this teaching and training. ayaṁ, bhikkhave, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the sixth thing the mendicants love about this teaching and training. ayaṁ, bhikkhave, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the seventh thing the mendicants love about this teaching and training. ayaṁ, bhikkhave, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the eighth thing the mendicants love about this teaching and training. Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti. Seeing these eight incredible and amazing things, the mendicants love this teaching and training.”
Yasmiṁ vihāre bhagavā viharati, tasmiṁ vihāre āyasmato soṇassa senāsanaṁ paññāpesi. He prepared lodgings for Soṇa in the same dwelling where the Buddha was staying.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi. “Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. “Yasmiṁ padese kappeti, “In the place he makes his dwelling,
āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati. Having perceived water as water, they conceive it to be water … tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati. Having perceived fire as fire, they conceive it to be fire … vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati. Having perceived air as air, they conceive it to be air … brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati. Having perceived Brahmā as Brahmā, they conceive it to be Brahmā … ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati. Having perceived the dimension of infinite space as the dimension of infinite space, they conceive it to be the dimension of infinite space … viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati. Having perceived the dimension of infinite consciousness as the dimension of infinite consciousness, they conceive it to be the dimension of infinite consciousness … ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati. Having perceived the dimension of nothingness as the dimension of nothingness, they conceive it to be the dimension of nothingness … nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati. Having perceived the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, they conceive it to be the dimension of neither perception nor non-perception … diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. Having perceived the seen as the seen, they conceive it to be the seen … sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. Having perceived the heard as the heard, they conceive it to be the heard … mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. Having perceived the thought as the thought, they conceive it to be the thought … viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. Having perceived the known as the known, they conceive it to be the known … ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. Having perceived oneness as oneness, they conceive it to be oneness … nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati. Having perceived diversity as diversity, they conceive it to be diversity … sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. Having perceived all as all, they conceive it to be all … nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. Having perceived extinguishment as extinguishment, they conceive it to be extinguishment, they conceive it in extinguishment, they conceive it as extinguishment, they conceive that ‘extinguishment is mine’, they take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi. Having directly known extinguishment as extinguishment, let them not conceive it to be extinguishment, let them not conceive it in extinguishment, let them not conceive it as extinguishment, let them not conceive that ‘extinguishment is mine’, let them not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, he does not conceive it to be extinguishment, he does not conceive it in extinguishment, he does not conceive it as extinguishment, he does not conceive that ‘extinguishment is mine’, he does not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, he does not conceive it to be extinguishment, he does not conceive it in extinguishment, he does not conceive it as extinguishment, he does not conceive that ‘extinguishment is mine’, he does not take pleasure in extinguishment.
Idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi. This meditation of theirs is delusional, I say. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was freed, I knew it was freed.
“Cattārome, āvuso, puggalā santo saṁvijjamānā lokasmiṁ. “Mendicants, these four people are found in the world. 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.
tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa. No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look poorly dyed and impure in color. mañjiṭṭhakāya → mañjeṭṭhakāya (bj, pts1ed); mañjeṭṭhikāya (sya-all) tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya—surattavaṇṇamevassa parisuddhavaṇṇamevassa. No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look well dyed and pure in color. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed.
samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ nhāru → nahāru (bj, pts1ed); nahārū (sya-all) | siṅghāṇikā lasikā muttan’ti → muttaṁ matthaluṅganti (mr) ‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti. mn10 ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. ‘In this body there is the earth element, the water element, the fire element, and the air element.’ ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. mn10 samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. They meditate observing the mind as liable to originate, as liable to vanish, and as liable to both originate and vanish.
‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ ‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’ ‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṁ antarāyāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ ‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which it is taught.’ Tamenaṁ passeyya aparena samayena tasmiṁ gūthakūpe patitaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. Then some time later they see that they have indeed fallen into that sewer, where they suffer painful feelings, sharp and severe. … Tamenaṁ passeyya aparena samayena tasmiṁ pāsāde tasmiṁ kūṭāgāre tasmiṁ pallaṅke nisinnaṁ vā nipannaṁ vā ekantasukhā vedanā vedayamānaṁ. Then some time later they see them sitting or lying in that stilt longhouse, where they experience exclusively pleasant feelings. … Tamenaṁ passeyya aparena samayena taṁ pokkharaṇiṁ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā, ekantasukhā vedanā vedayamānaṁ. Then some time later they would see that person after they had plunged into that lotus pond, bathed and drunk. When all their stress, weariness, and heat exhaustion had faded away, they emerged and sat or lay down in that woodland thicket, where they experienced exclusively pleasant feelings. Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti— And this is what my rough living was like. Idaṁsu me, sāriputta, lūkhasmiṁ hoti. Such was my rough living. Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti— And this is what my seclusion was like. Idaṁsu me, sāriputta, pavivittasmiṁ hoti. Such was my practice of seclusion. Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti. Such was my eating of most unnatural things. Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti— It was so awe-inspiring that Idaṁsu me, sāriputta, upekkhāvihārasmiṁ hoti. Such was my abiding in equanimity.
Yathā taṁ, bhikkhave, avisayasmiṁ. Because they’re out of their element. 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?” Yasmiṁ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. they feel only feelings that are not hurtful. yasmiṁ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati …pe… third absorption … yasmiṁ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; fourth absorption. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. they feel only feelings that are not hurtful.
‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṁ, atha kho naṁ sabrahmacārī na ceva vattabbaṁ maññanti, na ca anusāsitabbaṁ maññanti, na ca tasmiṁ puggale vissāsaṁ āpajjitabbaṁ maññanti. other mendicants to admonish them. But they’re hard to admonish, having qualities that make them hard to admonish. They're impatient, and don't take instruction respectfully. So their spiritual companions don’t think it’s worth advising and instructing them, and that person doesn’t gain their trust.
“Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati. “Mendicants, when a mendicant has not given up five kinds of emotional barrenness and cut off five emotional shackles, it’s not possible for them to achieve growth, improvement, or maturity in this teaching and training. cetokhilā → cetokhīlā (sya1ed, sya2ed) Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati. When a mendicant has not given up these five kinds of emotional barrenness and cut off these five emotional shackles, it’s not possible for them to achieve growth, improvement, or maturity in this teaching and training. Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati. When a mendicant has given up these five kinds of emotional barrenness and cut off these five emotional shackles, it is possible for them to achieve growth, improvement, and maturity in this teaching and training. Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati. When a mendicant has given up these five kinds of emotional barrenness and cut off these five emotional shackles, it is possible for them to achieve growth, improvement, or maturity in this teaching and training.
Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. That mendicant should, after appraisal, stay in that jungle thicket; they should not leave. Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. That mendicant should stay in that jungle thicket for the rest of their life; they should not leave.
So vatāvuso, sotasmiṁ sati sadde sati …pe… Where there is the ear … ghānasmiṁ sati gandhe sati …pe… nose … kāyasmiṁ sati phoṭṭhabbe sati …pe… body … manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. mind, ideas, and mind consciousness, it will be possible to discover evidence of contact. … So vatāvuso, sotasmiṁ asati sadde asati …pe… Where there is no ear … ghānasmiṁ asati gandhe asati …pe… no nose … kāyasmiṁ asati phoṭṭhabbe asati …pe… no body … manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. no mind, no ideas, and no mind consciousness, it will not be possible to discover evidence of contact.
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi: Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha. In this way you’ll achieve growth, improvement, and maturity in this teaching and training. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha. In this way you’ll achieve growth, improvement, and maturity in this teaching and training. ‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti. ‘I shall draw pictures in space, making pictures appear there.’ api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti? Could that person draw pictures in space?”
api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti? Has this mendicant Ariṭṭha kindled even a spark of ardor in this teaching and training?” Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya. But that cobra would twist back and bite them on the hand or the arm or limb, ḍaṁseyya → ḍaseyya (bj, pts1ed) api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti? Would that person be doing what should be done with that raft?” “Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa? “And what, mendicants, should that person do with the raft? Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa. That’s what that person should do with the raft. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati, Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya 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.
Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree for the day’s meditation. Āyasmāpi kho sāriputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. And Sāriputta did likewise.
‘imaṁ me nivāpaṁ nivuttaṁ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjissanti, mattā samānā pamādaṁ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṁ nivāpe’ti. ‘When these deer encroach on where I sow the seed, they’ll recklessly enjoy eating it. They’ll become indulgent, then they’ll become negligent, and then I’ll be able to do what I want with them on account of this seed.’
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’ ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend, I wish to lead the spiritual life in this teaching and training.’ āvuso → āvuso rāma (sya-all, mr) Sadevakasmiṁ lokasmiṁ, In the world with its gods, Andhībhūtasmiṁ lokasmiṁ, In this world that is so blind, Andhībhūtasmiṁ → andhabhūtasmi (bj, cck, pts1ed); andhabhūtasmi (sya1ed, sya2ed)
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, imāya ca ariyāya santuṭṭhiyā samannāgato → etthantare pāṭho idha na dissati, catukkaṅguttare pana imasmiṁ ṭhāne dissati, aṭṭhakathāṭīkāsu ca tadattho pakāsito. tasmā so ettha paṭipūrito. 9M:1388; 10M:1289 " Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed.
Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti. At that time the exterior earth element vanishes. ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. ‘This body is such that fists, stones, sticks, and swords strike it. Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti. Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’ So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. They understand: ‘This body is such that fists, stones, sticks, and swords strike it. Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti. Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. In the same way, a mendicant with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. In the same way, a mendicant with eleven qualities can achieve growth, improvement, and maturity in this teaching and training. Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjitun”ti. A mendicant with these eleven qualities can achieve growth, improvement, and maturity in this teaching and training.”
“Esa, aggivessana, bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti. “Aggivessana, the Buddha has plunged deep into the Great Wood and is sitting at the root of a tree for the day’s meditation.” vatteyya rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso— Consider an anointed aristocratic king such as Pasenadi of Kosala or Ajātasattu of Magadha, son of the princess of Videha. “Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso— “An anointed king would have such power, Master Gotama. vattati sakasmiṁ vijite vaso— have such power in their own realm. ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso— ‘Form is my self,’ do you have power over that form to say: ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso— mn35 ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso— ‘Form is my self,’ do you have power over that form to say: ‘viññāṇaṁ me attā’ti, vattati te tasmiṁ viññāṇe vaso— ‘Consciousness is my self,’ do you have power over that consciousness to say: Evameva kho tvaṁ, aggivessana, mayā sakasmiṁ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be void, hollow, and mistaken. Mayhaṁ kho pana, aggivessana, natthi etarahi kāyasmiṁ sedo”ti. While I now have no sweat on my body.” Iti bhagavā tasmiṁ parisati suvaṇṇavaṇṇaṁ kāyaṁ vivari. So the Buddha revealed his golden body to the assembly. tasmiṁ → tassaṁ (?)
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’ ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend, I wish to lead the spiritual life in this teaching and training.’ Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. But then there was an intense burning in my body, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. mn36 Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was freed, I knew it was freed. So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti. When that talk is finished, I still, settle, unify, and immerse my mind in samādhi internally, using the same meditation subject as a foundation of immersion that I used before, which I regularly use to meditate.” “Etaṁ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṁ vadantī”ti? “Some ascetics and brahmins call that a deluded abiding.”
Tasmiṁ kho pana, mārisa moggallāna, saṅgāme devā jiniṁsu, asurā parājiniṁsu. In that battle the gods won and the titans lost. Ekekasmiṁ niyyūhe satta satta kūṭāgārasatāni. Each tower has seven hundred chambers. Ekamekasmiṁ kūṭāgāre satta satta accharāyo. Each chamber has seven nymphs.
api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti? Has this mendicant Sāti kindled even a spark of ardor in this teaching and training?” imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ— When this exists, that is; due to the arising of this, that arises. That is: imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Atha kho taṁ, bhikkhave, māluvābījaṁ aññatarasmiṁ sālamūle nipateyya. and a seed were to fall at the root of a sal tree. Atha kho, bhikkhave, yā tasmiṁ sāle adhivatthā devatā sā bhītā saṁviggā santāsaṁ āpajjeyya. Then the deity haunting that sal tree would become apprehensive and nervous. Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṁ samassāseyyuṁ: But their friends and colleagues, relatives and kin—deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees—would come together to reassure them, Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa: Then the deity thought, Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa: Then the deity thought,
Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathā so tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhaṁ gacchati, satthari pasīdati: When they directly know a certain principle of those teachings, in accordance with how they were taught, the mendicant comes to a conclusion about the teachings. They have confidence in the teacher: Yathā yathā me, āvuso, bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ, satthari pasīdiṁ— When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher: daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. It is firm, and cannot be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, api nu tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ …pe… mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho cā”ti? When you’re arguing, quarreling, and disputing, continually wounding each other with barbed words, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?” “Iti kira, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, neva tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṁ vacīkammaṁ …pe… na mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. “So it seems that when you’re arguing you are not treating each other with kindness.
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. Ahesuṁ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā— There have been ascetics and brahmins before you, mendicant, who criticized and loathed earth, water, air, fire, creatures, gods, the Progenitor, and Brahmā. Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīpasaṁsakā pathavābhinandino, āpapasaṁsakā āpābhinandino, tejapasaṁsakā tejābhinandino, vāyapasaṁsakā vāyābhinandino, bhūtapasaṁsakā bhūtābhinandino, devapasaṁsakā devābhinandino, pajāpatipasaṁsakā pajāpatābhinandino, brahmapasaṁsakā brahmābhinandino— There have been ascetics and brahmins before you, mendicant, who praised and approved earth, water, air, fire, creatures, gods, the Progenitor, and Brahmā. Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ yāvatakaṁ tuyhaṁ kasiṇaṁ āyu tāvatakaṁ tesaṁ tapokammameva ahosi. There have been ascetics and brahmins in the world before you, mendicant, whose deeds of fervent mortification lasted as long as your entire life. sabbaṁ kho ahaṁ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṁ tadabhiññāya sabbaṁ nāpahosiṁ sabbasmiṁ nāpahosiṁ sabbato nāpahosiṁ sabbaṁ meti nāpahosiṁ, sabbaṁ nābhivadiṁ. Having directly known all as all, and having directly known that which does not fall within the scope of experience based on all, I did not conceive it to be all, I did not conceive it in all, I did not conceive it as all, I did not conceive that ‘all is mine’, I did not affirm all. Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā. There have been ascetics and brahmins before you, mendicant, who claimed to be perfected ones, fully awakened Buddhas. Ahesuṁ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā. But there have also been other ascetics and brahmins before you, mendicant, who claimed to be perfected ones, fully awakened Buddhas.
Bhūtapubbaṁ, pāpima, āyasmā sañjīvo aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpanno nisinno hoti. Once upon a time, Sañjīva was sitting at the root of a certain tree having attained the cessation of perception and feeling. Addasaṁsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpannaṁ nisinnaṁ; Some cowherds, shepherds, farmers, and passers-by saw him sitting there So kho ahaṁ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṁ mahāniraye apacciṁ. I roasted for many years, many centuries, many millennia in that Great Hell.
Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā. For in this mendicant Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; And in this mendicant Saṅgha there are trainee mendicants who are consistently ethical, living consistently, alert, living alertly. Cattārome, pessa, puggalā santo saṁvijjamānā lokasmiṁ. Pessa, these four people are found in the world. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the remainder. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed.
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.
Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṁ; A noble disciple’s conduct includes the following: being accomplished in ethics, Yampi → yampi kho (bj, mr) " yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṁ; guarding the sense doors, yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṁ; moderation in eating, yampi, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti, idampissa hoti caraṇasmiṁ; being dedicated to wakefulness, yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṁ; having seven good qualities, yampi, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṁ. and getting the four absorptions when they want, without trouble or difficulty. ‘Khattiyo seṭṭho janetasmiṁ, ‘The aristocrat is best among people
Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation. ajjhogāhetvā → ajjhogahetvā (bj, sya-all, km); ajjhogāhitvā (pts1ed, mr)
api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?” “Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? “Aren’t they eating blameless food at that time?” api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?” “Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? “Aren’t they eating blameless food at that time?”
Itiha bhagavā dīghatapassiṁ nigaṇṭhaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpesi. Thus the Buddha made Dīgha Tapassī stand by this point up to the third time. Itiha dīghatapassī nigaṇṭho bhagavantaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami. Thus the Jain ascetic Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he got up from his seat and went to see the Jain Ñātika. Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmi. I’d better go and refute the ascetic Gotama’s doctrine regarding this point. Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmī”ti. Sir, I’d better go and refute the ascetic Gotama’s doctrine on this point.” “Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. “Go, householder, refute the ascetic Gotama’s doctrine on this point. Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Go, householder, refute the ascetic Gotama’s doctrine on this point. Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Go, householder, refute the ascetic Gotama’s doctrine on this point. “Manodaṇḍasmiṁ, bhante”ti. “In the mental rod, sir.” evameva upālissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma arose in Upāli:
“Yo kho, seniya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. “Seniya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ te cattāro māse parivasanti catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṁ cattāri vassāni parivasissāmi catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.” Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. mn59 Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. mn59 ‘saññāvedayitanirodhaṁ samaṇo gotamo āha; tañca sukhasmiṁ paññapeti. ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. ‘na kho, āvuso, bhagavā sukhaṁyeva vedanaṁ sandhāya sukhasmiṁ paññapeti; ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. api ca, āvuso, yattha yattha sukhaṁ upalabbhati yahiṁ yahiṁ taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’”
“atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī saddhā paṭiladdhā”ti? “So, householders, is there some other teacher you’re happy with, in whom you have acquired grounded faith?” “Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti. “No, sir.” Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ. Householders, these four people are found in the world. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed.
Atha kho āyasmā rāhulo “ko najja bhagavatā sammukhā ovādena ovadito gāmaṁ piṇḍāya pavisissatī”ti tato paṭinivattitvā aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Then Rāhula thought, “Who would go to the village for alms today after being advised directly by the Buddha?” Turning back, he sat down cross-legged at the root of a certain tree, setting his body straight, and establishing mindfulness in front of him. najja → ko nujja (sya-all, km) Addasā kho āyasmā sāriputto āyasmantaṁ rāhulaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Venerable Sāriputta saw him sitting there, 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.
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti; and what village, town, or city he comes from.
api nu tvaṁ, bhaddāli, tasmiṁ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti? At that time were you freed both ways, freed by wisdom, a personal witness, attained to view, freed by faith, a follower of teachings, or a follower by faith?” “Nanu tvaṁ, bhaddāli, tasmiṁ samaye ritto tuccho aparaddho”ti? “Weren’t you void, hollow, and mistaken?” Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed. So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati. But with regular and gradual practice it quells that bad habit. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti yugādhāne. When it has done this, the horse trainer next makes it get used to wearing the harness. So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati. But with regular and gradual practice it quells that bad habit. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṁse uttame jave uttame haye uttame sākhalye. When it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and traditions of court, and in the very best speed, fleetness, and friendliness. davatte → ravatthe (si, cck, sya1ed, km, pts1ed); varatthe (sya2ed) | khurakāse → khurakāye (si, pts1ed) So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati. But with regular and gradual practice it quells that bad habit. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati. When it has done this, the horse trainer next rewards it with a grooming and a rub down. pāṇiyañca → valiyañca (bj, pts1ed); baliyaṁ ca (sya-all, km) "
Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation. Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ. Udāyī, these four people are found in the world. Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I understand the diversity of faculties as it applies to this person. Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I understand the diversity of faculties as it applies to this person. Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I understand the diversity of faculties as it applies to this person. Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I understand the diversity of faculties as it applies to this person. Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ. These are the four people found in the world. idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. This belongs to the perturbable, I say. Kiñca tattha iñjitasmiṁ? And what there belongs to the perturbable? Yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ. Whatever placing of the mind and keeping it connected has not ceased there is what belongs to the perturbable. idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. This belongs to the perturbable, I say. Kiñca tattha iñjitasmiṁ? And what there belongs to the perturbable? Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ. Whatever rapture and bliss has not ceased there is what belongs to the perturbable. idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. This belongs to the perturbable. Kiñca tattha iñjitasmiṁ? And what there belongs to the perturbable? Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ. Whatever bliss with equanimity has not ceased there is what belongs to the perturbable. idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi. This belongs to the imperturbable.
Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbāni. In the same way, a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers. Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbānī”ti. These are the four dangers that a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate.”
“Yo kho, vaccha, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; “Vaccha, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṁ cattāri vassāni parivasissāmi. Catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
“Ato kho te, aggivessana, bahū hi bahutarā lokasmiṁ ye evamāhaṁsu: “Well, Aggivessana, there are many more in the world who say, Ato kho te, aggivessana, tanū hi tanutarā lokasmiṁ ye evamāhaṁsu: And there are a scant few in the world who say, Tassimaṁ kāyaṁ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṁ kāyachando kāyasneho kāyanvayatā sā pahīyati. Doing so, you’ll give up desire, affection, and subservience to the body. Yasmiṁ, aggivessana, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; At a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. you only feel a pleasant feeling. Yasmiṁ, aggivessana, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling; dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti. you only feel a painful feeling. Yasmiṁ, aggivessana, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti; At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling; adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. you only feel a neutral feeling. nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ, vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation. “Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. “Māgaṇḍiya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? What do I know or see that I should lead the spiritual life under this teacher? Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? What do I know or see that I should lead the spiritual life under this teacher? Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? What do I know or see that I should lead the spiritual life under this teacher? Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? What do I know or see that I should lead the spiritual life under this teacher? Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. A sensible person would, to the best of their ability lead the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the system of the skillful teaching. Yasmiṁ kho → yasmiṁ kho pana (sya-all, km, mr) " Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. mn76 Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. mn76 Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. A sensible person would, to the best of their ability lead the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the system of the skillful teaching. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. A sensible person would, to the best of their ability lead the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the system of the skillful teaching. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. A sensible person would, to the best of their ability lead the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the system of the skillful teaching. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti. A sensible person would, to the best of their ability lead the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.” “Kīvabahukā pana, bho ānanda, imasmiṁ dhammavinaye niyyātāro”ti? “But Reverend Ānanda, how many emancipators are there in this teaching and training?” “Na kho, sandaka, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṁ dhammavinaye niyyātāro”ti. “There are not just one hundred emancipators, Sandaka, or two or three or four or five hundred, but many more than that in this teaching and training.”
Yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. While the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats. Evameva yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. In the same way, while the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats. seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya; Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya. Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.
Kusalaṁ kāyakammaṁ, kusalaṁ vacīkammaṁ, ājīvaparisuddhampi kho ahaṁ, thapati, sīlasmiṁ vadāmi. Skillful deeds by way of body and speech, and purified livelihood are included in behavior, I say.
imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; ‘When this exists, that is; due to the arising of this, that arises. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī”ti. When this doesn’t exist, that is not; due to the cessation of this, that ceases.’” imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; “When this exists, that is; due to the arising of this, that arises. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati. When this doesn’t exist, that is not; due to the cessation of this, that ceases.”’ But that is even more unclear to me. ‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī taṁ icchāmi, taṁ kāmemī’ti. ‘Whoever the finest lady in the land is, it is her that I want, her I desire!’ ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti? ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’ yasmiṁ samaye pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? On an occasion when someone refrains from killing living creatures, is their self perfectly happy at that time, or does it have both pleasure and pain?” yasmiṁ samaye adinnādānaṁ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? On an occasion when someone refrains from stealing … “Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? sexual misconduct … “Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye musāvādaṁ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? lying, is their self perfectly happy at that time, or does it have both pleasure and pain?” yasmiṁ samaye aññataraṁ tapoguṇaṁ samādāya vattati, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? On an occasion when someone undertakes and follows some kind of mortification, is their self perfectly happy at that time, or does it have both pleasure and pain?” Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed.
‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti. ‘Whoever the finest lady in the land is, it is her that I want, her I desire!’ ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti? ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’
Atha kho bhagavā maggā okkamma aññatarasmiṁ padese sitaṁ pātvākāsi. Then the Buddha left the road, and at a certain spot he smiled. “Bhūtapubbaṁ, ānanda, imasmiṁ padese vegaḷiṅgaṁ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso. “Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous, populous, full of people. vegaḷiṅgaṁ → vehaliṅgaṁ (bj); vebhaḷigaṁ (sya-all, km); vebhaḷiṅgaṁ (pts1ed) “Bhūtapubbaṁ, ānanda, imasmiṁ padese vegaḷiṅgaṁ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso. “Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous, populous, full of people.
Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṁyeva thullakoṭṭhike aggakulassa putto tissaṁ parisāyaṁ nisinno hoti. Now at that time a gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, was sitting in the assembly. aggakulassa → aggakulikassa (bj, sya-all, km, pts1ed) | ti → ettha labheyy …pe… upasampada v sabbesupi m dissati pa sudinnabh p pana eta natthi. ma bhagav ida mr potthake yeva tadeva atthi bj sya-all potthakesu Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Then Raṭṭhapāla, having recited this verse while standing, went to King Koravya’s deer range and sat at the root of a tree for the day’s meditation. “Evaṁ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṁ sodhento addasa āyasmantaṁ raṭṭhapālaṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ. “Yes, Your Majesty,” replied the gamekeeper. While tidying the deer range he saw Raṭṭhapāla sitting in meditation. Atthi cettha raṭṭhapālo nāma kulaputto imasmiṁyeva thullakoṭṭhike aggakulassa putto yassa tvaṁ abhiṇhaṁ kittayamāno ahosi, so aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti. And the gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, of whom you have often spoken highly, is meditating there at the root of a tree.” Bhavaṁ kho pana raṭṭhapālo imasmiṁyeva thullakoṭṭhike aggakulassa putto. But Master Raṭṭhapāla is the son of the leading clan here in Thullakoṭṭhita. Bhoto kho pana raṭṭhapālassa imasmiṁyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. But Master Raṭṭhapāla has many friends and colleagues, relatives and kin right here in Thullakoṭṭhita. Saṁvijjante kho, bho raṭṭhapāla, imasmiṁ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṁ āpadāsu pariyodhāya vattissanti. In this royal court you can find divisions of elephants, cavalry, chariots, and infantry. They will serve to defend us from any threats. Yet you said: Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca. In this royal court you can find abundant gold coin and bullion stored in dungeons and towers. Yet you said:
Atha kho bhagavā aññatarasmiṁ padese sitaṁ pātvākāsi. Then the Buddha smiled at a certain spot. ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti. ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa sirasmiṁ palitāni jātāni. When many thousands of years had passed, the barber saw grey hairs growing on the king’s head. ‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṁ palitāni jātānī’ti. ‘The messengers of the gods have shown themselves to you. Grey hairs can be seen growing on your head.’ dissanti sirasmiṁ palitāni jātāni; Grey hairs can be seen growing on my head. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. For dear prince, you too will one day see grey hairs growing on your head. When this happens, after giving a prize village to the barber and carefully instructing the crown prince in kingship, you should shave off your hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Whatever generation is current when such good practice is broken, he is their final man. Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. And so, after giving a prize village to the barber and carefully instructing the crown prince in kingship, King Makhādeva shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. For 84,000 years King Makhādeva played games as a child, for 84,000 years he acted as viceroy, for 84,000 years he ruled the realm, and for 84,000 years he led the spiritual life after going forth here in this mango grove. ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha kho āroceyyāsī’ti. ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa puttassa sirasmiṁ palitāni jātāni. mn83 dissanti sirasmiṁ palitāni jātānī’ti. mn83 dissanti sirasmiṁ palitāni jātāni; mn83 Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. mn83 Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. mn83 Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. mn83 Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. mn83 Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁsu. And a lineage of 84,000 kings, sons of sons of King Makhādeva, shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. Caturāsītivassasahassāni kumārakīḷitaṁ kīḷiṁsu, caturāsītivassasahassāni oparajjaṁ kāresuṁ, caturāsītivassasahassāni rajjaṁ kāresuṁ, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajitā brahmacariyamacariṁsu. For 84,000 years they played games as a child, for 84,000 years they acted as viceroy, for 84,000 years they ruled the realm, and for 84,000 years they led the spiritual life after going forth here in this mango grove. ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti. ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena nimissa rañño sirasmiṁ palitāni jātāni. mn83 dissanti sirasmiṁ palitāni jātānī’ti. mn83 dissanti sirasmiṁ palitāni jātāni; mn83 Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. mn83 Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. mn83 Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. mn83 Nimi kho panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. mn83 Yasmiṁ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Whatever generation is current when such good practice is broken, he is their final man.
“Ghosoyeva kho eso, mahārāja, lokasmiṁ: “Great king, that’s just propaganda. Tadamināpetaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: And here’s a way to understand that it’s just propaganda. “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: “And here’s another way to understand that the claims of the brahmins are just propaganda. “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: “And here’s another way to understand that the claims of the brahmins are just propaganda. “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: “And here’s another way to understand that the claims of the brahmins are just propaganda. “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: “And here’s another way to understand that the claims of the brahmins are just propaganda. “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: “This is another way to understand that this is just propaganda:
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’ ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend, I wish to lead the spiritual life in this teaching and training.’ āvuso → āvuso rāma (bj, sya-all, km, mr) Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. But then there was an intense burning in my body, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. mn85 Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was freed, I knew it was freed. Sadevakasmiṁ lokasmiṁ, In the world with its gods, Andhībhūtasmiṁ lokasmiṁ, In this world that is so blind, Andhībhūtasmiṁ → andhabhūtasmiṁ (bj, cck, pts1ed); andhabhūtasmi (sya1ed, sya2ed)
Etasmiṁ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. On this road there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. “mā, samaṇa, etaṁ maggaṁ paṭipajji, etasmiṁ samaṇa magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu, tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. mn86
Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. He went to the river bank and sat at the root of a certain tree on a seat spread out.
“Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ upadaṁsesī”ti? “But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?” mittūpahāraṁ → cittūpahāraṁ (bj) yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats. Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ. Once it so happened that while I was leading a military campaign and testing Isidatta and Purāṇa I took up residence in a cramped house.
So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṁ kāyaṁ pakkhipati. He turns around neither too far nor too close to the seat. He doesn’t lean on his hand when sitting down. And he doesn’t just plonk his body down on the seat. So bhuttāvī na pattaṁ bhūmiyaṁ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṁ. After eating he doesn’t put the bowl on the ground too far away or too close. He’s not careless with his bowl, nor does he spend too much time on it. na ca tassa bhoto gotamassa kāye cīvaraṁ accukkaṭṭhaṁ hoti na ca accokkaṭṭhaṁ, na ca kāyasmiṁ allīnaṁ na ca kāyasmā apakaṭṭhaṁ; He wears his robe on his body neither too high nor too low, neither too tight nor too loose. bhoto kāyasmiṁ gotama. on the body of the ascetic Gotama. Sabbe te mama kāyasmiṁ, are all found on my body: evameva brahmāyussa brāhmaṇassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Brahmāyu:
“ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti. “It’s hard to even find the word ‘awakened one’ in the world. yadidaṁ ‘buddho’ti → yadidaṁ buddho buddhoti (mr) Sabbe te tava kāyasmiṁ, the marks of a great man,
Ko nu kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti? Who is capable of having a dialogue with him about this?” So kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. “This Assalāyana is capable of having a dialogue with the ascetic Gotama about this.” Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti. Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this.” paṭimantetū”ti → patimantetunti (bj, pts1ed); paṭimantetunti (mr) Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. I’m not capable of having a dialogue with the ascetic Gotama about this.” Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this. paṭimantetu → patimantetuṁ (bj, pts1ed); paṭimantetuṁ (mr) Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. mn93 Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this. paṭimantetu → patimantetuṁ (bj, pts1ed); paṭimantetuṁ (mr) Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetunti. I’m not capable of having a dialogue with the ascetic Gotama about this.’ brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo, no vesso, no suddo”ti? Is only a brahmin capable of developing a heart of love, free of enmity and ill will for this region, and not an aristocrat, peasant, or menial?” Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; Aristocrats, brahmins, peasants, and menials can all do so. sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun”ti. For all four classes are capable of developing a heart of love, free of enmity and ill will for this region.” kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho”ti. how could you prevail now being grilled by me on your own genealogy when your tradition does not so much as pick up their last spoonful?”
“Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ. “Brahmin, these four people are found in the world. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the remainder. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed.
kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. He’s a gentleman, learned, astute, a good speaker. He is capable of having a dialogue with Master Gotama about this.”
brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo no vesso no suddo”ti? Is only a brahmin capable of developing a heart of love free of enmity and ill will for this region, and not an aristocrat, peasant, or menial?” Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; Aristocrats, brahmins, peasants, and menials can all do so. sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun”ti. For all four classes are capable of developing a heart of love free of enmity and ill will for this region.”
Amukasmiṁ me rukkhamūle divāvihāro bhavissati. I shall be at the root of that tree for the day’s meditation. 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.
Tesaṁ no jātivādasmiṁ, We have a dispute lokasmiṁ gotamaṁ. Gotama in the world. asmiṁ loke paramhi ca; for this world or the next; Samaññā hesā lokasmiṁ, For name and clan are formulated
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’ ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend, I wish to lead the spiritual life in this teaching and training.’ Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. But then there was an intense burning in my body, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. mn100 Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was freed, I knew it was freed. “Uccena sammataṁ kho etaṁ, bhāradvāja, lokasmiṁ yadidaṁ: “It’s widely deemed in the world that
Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; At a time of intense exertion and striving do you suffer painful, sharp, severe, acute feelings due to overexertion? tibbo → tippo (pts1ed) yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? Whereas at a time without intense exertion and striving do you not suffer painful, sharp, severe, acute feelings due to overexertion?’ ‘Yasmiṁ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; ‘Reverend Gotama, at a time of intense exertion we suffer painful, sharp feelings due to overexertion, yasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti. not without intense exertion.’ ‘Iti kira, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; ‘So it seems that only at a time of intense exertion do you suffer painful, sharp feelings due to overexertion, yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. not without intense exertion. Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; If at a time of intense exertion you did not suffer painful, sharp feelings due to overexertion, tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha → tiṭṭheyyeva tasmiṁ samaye … vedanā (sya-all, km, pts1ed) yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; and if without intense exertion you did experience such feelings, Yasmā ca kho, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; But since this is not the case, yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; mn101 Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed.
Te ce, ānanda, bhikkhū na sakkonti taṁ adhikaraṇaṁ tasmiṁ āvāse vūpasametuṁ. If those mendicants are not able to settle that issue in that monastery, Tehānanda, bhikkhūhi yasmiṁ āvāse bahutarā bhikkhū so āvāso gantabbo. they should go to another monastery with more mendicants.
‘nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani kismiñci kiñcanaṁ natthī’ti. ‘I don’t belong to anyone anywhere! And nothing belongs to me anywhere!’ kvacani → kvacini (bj-a, sya-all, km) | kiñcanatasmiṁ → kiñcanattasmiṁ (bj); kiñcanatasmi (?) "
Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāma. We honor anyone in whom these things are found. Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti. We honor anyone in whom these things are found, and rely on them.”
rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ; They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ; They don’t regard form as self, self as having form, form in self, or self in form. na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ. They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping. "
Sotasmiṁ, āvuso, sadde sotaviññāṇe …pe… I understand that my mind is freed through the ending of desire for the ear … ghānasmiṁ, āvuso, gandhe ghānaviññāṇe … nose … kāyasmiṁ, āvuso, phoṭṭhabbe kāyaviññāṇe … body … manasmiṁ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. mind, ideas, mind consciousness, and things knowable by mind consciousness. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was freed, I knew it was freed.
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, ‘When this exists, that is; due to the arising of this, that arises. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. This exposition of the teaching on the Great Forty has been rolled forth. And it cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā— For in this Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. There are such mendicants in this Saṅgha. Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā— In this Saṅgha there are mendicants who, with the ending of the five lower fetters are reborn spontaneously. They are extinguished there, and are not liable to return from that world. evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. There are such mendicants in this Saṅgha. Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti— In this Saṅgha there are mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. sakideva → sakiṁdeva (mr) evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. There are such mendicants in this Saṅgha. Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā— In this Saṅgha there are mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening. evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. There are such mendicants in this Saṅgha. Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ satipaṭṭhānānaṁ bhāvanānuyogamanuyuttā viharanti— In this Saṅgha there are mendicants who are committed to developing the four kinds of mindfulness meditation … evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. mn118 Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ sammappadhānānaṁ bhāvanānuyogamanuyuttā viharanti …pe… the four right efforts … evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. There are such mendicants in this Saṅgha. Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti … In this Saṅgha there are mendicants who are committed to developing the meditation on love … evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. There are such mendicants in this Saṅgha. Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti. In this Saṅgha there are mendicants who are committed to developing the meditation on mindfulness of breathing. Yasmiṁ samaye, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; Whenever a mendicant knows that they breathe heavily, kāye kāyānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. at that time they’re meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. That’s why at that time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, bhikkhave, bhikkhu ‘pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati; Whenever a mendicant practices breathing while experiencing rapture, vedanāsu vedanānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. at that time they meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. That’s why at that time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, bhikkhave, bhikkhu ‘cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati; Whenever a mendicant practices breathing while experiencing the mind, citte cittānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. at that time they meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātiha, bhikkhave, citte cittānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. That’s why at that time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; Whenever a mendicant practices breathing while observing impermanence, dhammesu dhammānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. at that time they meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. That’s why at that time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā. Whenever a mendicant meditates by observing an aspect of the body, at that time their mindfulness is established and lucid. asammuṭṭhā → appamuṭṭhā (cck); appammuṭṭhā (sya1ed, sya2ed, km) Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhu tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of investigation of principles; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of energy; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of rapture; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of tranquility; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhu vedanāsu …pe… Whenever a mendicant meditates by observing an aspect of feelings … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā. principles, at that time their mindfulness is established and lucid. Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of mindfulness … Yasmiṁ samaye, bhikkhave, bhikkhu tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. investigation of principles … Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. energy … Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. rapture … Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. tranquility … Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. immersion … Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. equanimity.
Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. Then that mendicant should still, settle, unify, and immerse their mind in samādhi internally using the same meditation subject as a basis of immersion that they used before. ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti? ‘Does my mind take an interest in any of these five kinds of sensual stimulation?’ ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, ‘My mind does take an interest.’ ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, ‘My mind does not take an interest.’
Labheyyāhaṁ, āvuso bākula, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti. Reverend Bakkula, may I receive the going forth, the ordination in this teaching and training?” Alattha kho acelakassapo imasmiṁ dhammavinaye pabbajjaṁ, alattha upasampadaṁ. And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed.
Saṅghasmiṁ bhijjamānasmiṁ, While the Saṅgha’s being split, ‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi. ‘When I don’t focus on the foundation of the forms, but focus on the foundation of the light, then I perceive light and do not see forms. Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi— But when I don’t focus on the foundation of the light, but focus on the foundation of the forms, then I see forms and do not perceive light. ‘yasmiṁ kho me samaye paritto samādhi hoti, parittaṁ me tasmiṁ samaye cakkhu hoti. ‘When my immersion is limited, then my vision is limited, Yasmiṁ pana me samaye appamāṇo samādhi hoti, appamāṇaṁ me tasmiṁ samaye cakkhu hoti. But when my immersion is limitless, then my vision is limitless,
tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. ayokhilaṁ → ayokhīlaṁ (bj, sya-all, km, pts1ed) Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. There are animals who are born, live, and die in water. Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti? And what animals are born, live, and die in water? Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. Fish, turtles, crocodiles, and various others. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water. Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ disaṁ pavattati. Anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāti tattha rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya. Then the wheel-treasure rolls towards the east. And the king follows it together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army. pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavattati anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāti tattha rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya. Having plunged into the western ocean and emerged again, it rolls towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army.
tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjheurasmiṁ gamenti. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. 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.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ— consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; They don’t regard form as self, self as having form, form in self, or self in form. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ— consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form. na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
“Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ— “Near Varanasi, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ— Near Varanasi, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. “Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ— “Near Varanasi, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ— Near Varanasi, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
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.
Iminā ca tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katarasmiṁ janapade viharissasī”ti? Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” Sakkhissasi kho tvaṁ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṁ janapade viharituṁ. Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. Tatra sudaṁ āyasmā puṇṇo sunāparantasmiṁ janapade viharati. and stayed there.
Atha kho bhagavā andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out. Sotasmiṁ nibbindati, saddesu nibbindati …pe… They grow disillusioned with the ear … ghānasmiṁ nibbindati, gandhesu nibbindati … nose … kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati … body … manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact. Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṁ vimucci. And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping.
Sotasmiṁ nibbindati, saddesu nibbindati …pe… They grow disillusioned with the ear … ghānasmiṁ nibbindati, gandhesu nibbindati … nose … kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati … body … manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. mind, ideas, mind consciousness, mind contact, feeling, and craving. Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When it is freed, they know it is freed. Imasmiṁ kho pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping. "
Asmiṁ loke paramhi ca. in this world and the next. Puññāni paralokasmiṁ, The good deeds of sentient beings Appasmiṁ ye pavecchanti, are happy to provide, though they have but little. Dārañca posaṁ dadamappakasmiṁ; isn’t worth a fraction
asmiṁ loke paramhi ca. in this world and the next. Puññāni paralokasmiṁ, The good deeds of sentient beings asmiṁ loke paramhi ca. sn2.23 Puññāni paralokasmiṁ, sn2.23 asmiṁ loke paramhi ca. in this world and the next. Puññāni paralokasmiṁ, The good deeds of sentient beings
Api ca khvāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.
‘appakā te sattā lokasmiṁ ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṁ āpajjanti, na ca sattesu vippaṭipajjanti. ‘Few are the sentient beings in the world who, when they obtain luxury possessions, don’t get indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others. Atha kho eteva bahutarā sattā lokasmiṁ ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṁ āpajjanti, sattesu ca vippaṭipajjantī’”ti. There are many more who, when they obtain luxury possessions, do get indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others.’” Appakā te, mahārāja, sattā lokasmiṁ, ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṁ āpajjanti, na ca sattesu vippaṭipajjanti. sn3.6 Atha kho eteva bahutarā sattā lokasmiṁ, ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṁ āpajjanti, sattesu ca vippaṭipajjantī”ti. sn3.6
“Evameva kho, mahārāja, yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato, tasmiṁ dinnaṁ mahapphalaṁ hoti. “In the same way, a gift to anyone who has given up five factors and possesses five factors is very fruitful, no matter what family they’ve gone forth from. yasmā kasmā cepi → yasmā cepi (bj, sya-all, km, mr) yasmiṁ vijjetha māṇave; powerful and vigorous, dhammā yasmiṁ patiṭṭhitā; in the qualities of patience and gentleness,
Santi kho pana, bhante, imasmiṁ rājakule mantino mahāmattā, ye pahonti āgate paccatthike mantehi bhedayituṁ. In this royal court there are ministers of wise counsel who are capable of dividing an approaching enemy by wise counsel. pahonti → yesaṁ honti (mr) Saṁvijjati kho pana, bhante, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañceva vehāsaṭṭhañca, yena mayaṁ pahoma āgate paccatthike dhanena upalāpetuṁ. In this royal court there is abundant gold coin and bullion stored in dungeons and towers. Using this wealth we can bribe an approaching enemy.
Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. plunged deep into it, and sat at the root of a tree for the day’s meditation. Kiñci vā pana aññasmi, or ‘I am’ anything at all, aññasmi → aññasmiṁ (bj); asmīti (sya-all, km, pts1ed, pts2ed) "
aññatarasmiṁ supupphitasālarukkhamūle aṭṭhāsi. and stood at the root of a sal tree in full flower. Cittasmiṁ vasībhūtāmhi, I’m the master of my own mind,
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. Yaṁ eṇikūlasmiṁ janaṁ gahītaṁ, When people at Deer River Bank were seized, Gaṅgāya sotasmiṁ gahītanāvaṁ, When a boat on the Ganges River was seized
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 evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. 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.
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.
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. Yo imasmiṁ dhammavinaye, Whoever shall meditate diligently 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. Yo imasmiṁ dhammavinaye, Whoever shall meditate diligently
“evamevaṁ panāyaṁ vasalī yasmiṁ vā tasmiṁ vā tassa muṇḍakassa samaṇassa vaṇṇaṁ bhāsati. “That’d be right. For the slightest thing this lowlife woman spouts out praise for that bald ascetic.
Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ. He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head.
Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time the Buddha was staying in the land of the Kosalans in a certain forest grove. Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. While looking for them he went to that forest, where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness established in front of him.
Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time the Buddha was staying in the land of the Kosalans in a certain forest grove. Tena kho pana samayena navakammikabhāradvājo brāhmaṇo tasmiṁ vanasaṇḍe kammantaṁ kārāpeti. Now at that time the brahmin Bhāradvāja the Builder was doing some building work in that jungle thicket. Addasā kho navakammikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ sālarukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. He saw the Buddha sitting down cross-legged at the root of a certain sal tree, his body set straight, and mindfulness established in front of him. “ahaṁ kho imasmiṁ vanasaṇḍe kammantaṁ kārāpento ramāmi. “I enjoy doing this building work here in the jungle. Yadekako araññasmiṁ, How do you find enjoyment “Na me vanasmiṁ karaṇīyamatthi, “There’s nothing I need to do in the jungle;
Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time the Buddha was staying in the land of the Kosalans in a certain forest grove. Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yena vanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā addasaṁsu bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Disvāna yena bhāradvājagotto brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā bhāradvājagottaṁ brāhmaṇaṁ etadavocuṁ: Then several youths, students of one of the Bhāradvāja brahmins, approached a forest grove while collecting firewood. They saw the Buddha sitting down cross-legged at the root of a certain sal tree, his body set straight, and mindfulness established in front of him. Seeing this, they went up to Bhāradvāja and said to him, Asukasmiṁ vanasaṇḍe samaṇo nisinno pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā”. In such and such a forest grove the ascetic Gotama is sitting down cross-legged, his body set straight, and mindfulness established in front of him.” Addasā kho bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness established in front of him.
ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi: The deity haunting that forest had compassion for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse: Jano janasmiṁ vinayassu chandaṁ, As a person, you should dispel the desire for people.
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi: The deity haunting that forest had compassion for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:
Ekaṁ samayaṁ āyasmā kassapagotto kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time Venerable Kassapagotta was staying in the land of the Kosalans in a certain forest grove. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmantaṁ kassapagottaṁ saṁvejetukāmā yenāyasmā kassapagotto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ kassapagottaṁ gāthāhi ajjhabhāsi: Then the deity haunting that forest approached Kassapagotta wanting to stir him up, and recited these verses: Dhammasmiṁ bhaññamānasmiṁ, Though the teaching is spoken,
Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe. At one time several mendicants were staying in the land of the Kosalans in a certain forest grove. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā te bhikkhū apassantī paridevamānā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: Not seeing those mendicants, the deity haunting that forest cried. And on that occasion they recited this verse:
Ekaṁ samayaṁ āyasmā ānando kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time Venerable Ānanda was staying in the land of the Kosalans in a certain forest grove. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato ānandassa anukampikā atthakāmā āyasmantaṁ ānandaṁ saṁvejetukāmā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ gāthāya ajjhabhāsi: Then the deity haunting that forest had compassion for Ānanda, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses: Nibbānaṁ hadayasmiṁ opiya; with quenching in your heart.
Ekaṁ samayaṁ āyasmā anuruddho kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time Venerable Anuruddha was staying in the land of the Kosalans in a certain forest grove. sakkāyasmiṁ patiṭṭhitā; stuck in substantial reality.
Ekaṁ samayaṁ āyasmā nāgadatto kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time Venerable Nāgadatta was staying in the land of the Kosalans in a certain forest grove. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato nāgadattassa anukampikā atthakāmā āyasmantaṁ nāgadattaṁ saṁvejetukāmā yenāyasmā nāgadatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgadattaṁ gāthāhi ajjhabhāsi: Then the deity haunting that forest had compassion for Nāgadatta, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time one of the monks was staying in the land of the Kosalans in a certain forest grove. Tena kho pana samayena so bhikkhu aññatarasmiṁ kule ativelaṁ ajjhogāḷhappatto viharati. Now at that time that monk had become too closely involved in the affairs of a certain family. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yā tasmiṁ kule kulagharaṇī, tassā vaṇṇaṁ abhinimminitvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi: The deity haunting that forest had compassion for that monk, wanting what’s best for him. So, wanting to stir him up, they manifested in the appearance of the mistress of that family, approached the monk, and addressed him in verse:
Ekaṁ samayaṁ aññataro vajjiputtako bhikkhu vesāliyaṁ viharati aññatarasmiṁ vanasaṇḍe. At one time a certain Vajjian mendicant was staying near Vesālī in a certain forest grove. Apaviddhaṁva vanasmiṁ dārukaṁ; like a cast-off log in the forest. Apaviddhaṁva → apaviṭṭhaṁva (sya-all, km) Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi: The deity haunting that forest had compassion for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse: Apaviddhaṁva vanasmiṁ dārukaṁ; like a cast-off log in the forest.
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno dhammaṁ asuṇantī yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi: Not hearing the teaching, the deity haunting that forest approached that mendicant, and addressed them in verse:
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi: The deity haunting that forest had compassion for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove. Atha kho tasmiṁ vanasaṇḍe adhivatthā devatā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā tassa bhikkhuno santike imaṁ gāthaṁ abhāsi: The deity haunting that forest approached that mendicant and recited this verse in their presence:
Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā. At one time several mendicants were staying in the Kosalan lands in a certain forest grove. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tesaṁ bhikkhūnaṁ anukampikā atthakāmā te bhikkhū saṁvejetukāmā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi: The deity haunting that forest had compassion for those mendicants, and wanted what’s best for them. So they approached those mendicants wanting to stir them up, and addressed them in verse:
Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi: The deity haunting that forest had compassion for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse: Tasmiṁ me vacanaṁ natthi, soiled like a used nappy.
‘Sace, mārisā, devānaṁ saṅgāmagatānaṁ uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye dhajaggaṁ ullokeyyātha. ‘Good sirs, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest. ‘sace tumhākaṁ, bhikkhave, araññagatānaṁ vā rukkhamūlagatānaṁ vā suññāgāragatānaṁ vā uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye anussareyyātha: If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me:
Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. In that battle the gods won and the titans lost. parājiniṁsu → parājiṁsu (bj, pts1ed, pts2ed) "
“Bhūtapubbaṁ, bhikkhave, aññataro puriso imasmiṁyeva rājagahe manussadaliddo ahosi manussakapaṇo manussavarāko. “Once upon a time, mendicants, there was a poor person, destitute and pitiful. manussadaliddo → manussadaḷiddo (bj, sya-all, km) "
‘viññāṇāhāro āyatiṁ punabbhavābhinibbattiyā paccayo, tasmiṁ bhūte sati saḷāyatanaṁ, saḷāyatanapaccayā phasso’”ti. ‘Consciousness is a fuel that conditions rebirth into a new state of existence in the future. When that which has been reborn is present, there are the six sense fields. The six sense fields are a condition for contact.’”
“Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. “Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. Catunnaṁ māsānaṁ accayena → accayena parivutthaparivāsaṁ (bj, sya-all, km); accayena parivuṭṭhaparivāsaṁ (pts1ed, pts2ed, mr) | bhikkhū → bhikkhū ākaṅkhamānā (sya-all, km, pts1ed, pts2ed, mr) “Sace, bhante, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.” Catunnaṁ māsānaṁ accayena → accayena parivutthaparivāsaṁ (bj); accayena parivutthaparivāse (sya-all, km); accayena parivuṭṭhaparivāsaṁ (pts1ed, pts2ed, mr) | bhikkhū → bhikkhū ākaṅkhamānā (sya-all, km, pts1ed, pts2ed, mr) | catunnaṁ vassānaṁ accayena → accayena parivutthaparivāsaṁ (bj, sya-all, km); accayena parivuṭṭhaparivāsaṁ (pts1ed, pts2ed, mr) "
Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. When this exists, that is; due to the arising of this, that arises. Imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; When this exists, that is; due to the arising of this, that arises. imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Yampissa taṁ, bhikkhave, khayasmiṁ khaye ñāṇaṁ, tampi saupanisaṁ vadāmi, no anupanisaṁ. I say that this knowledge of ending has a vital condition, it doesn’t lack a vital condition.
“Na hi nūna so āyasmā imasmiṁ dhammavinaye assāsamalatthā”ti. “That venerable mustn’t have got any satisfaction in this teaching and training.” “Tena hāyasmā sāriputto imasmiṁ dhammavinaye assāsaṁ patto”ti? “Well then, has Venerable Sāriputta found satisfaction in this teaching and training?” ‘yaṁnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṁ khīṇāmhīti viditaṁ. ‘Reverends, because of the ending of the source of rebirth, when it ended, I knew “it is ended”.
‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; ‘When this exists, that is; due to the arising of this, that arises. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti. When consciousness is established and grows, there is rebirth into a new state of existence in the future. Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti. When consciousness is established and grows, there is rebirth into a new state of existence in the future.
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. When consciousness is established, name and form are conceived. Tasmiṁ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. When consciousness is established, name and form are conceived.
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti. When consciousness is established and grows, there is an inclination. Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti. When consciousness is established and grows, there is an inclination.
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. ‘When this exists, that is; due to the arising of this, that arises. imasmiṁ sati idaṁ hoti … → etthantare pāṭho si, sya-all potthakesu natthi. tathā sati anantarasuttaṭīkāya ‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. ‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. imasmiṁ asati idaṁ na hoti … → etthantare pāṭhopi tattha tatheva "
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. ‘When this exists, that is; due to the arising of this, that arises. ‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. ‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
“assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi. “Mendicants, when it comes to this body made up of the four primary elements, an unlearned ordinary person might become disillusioned, dispassionate, and freed. cātumahābhūtikasmiṁ → cātummahābhūtikasmiṁ (bj, sya-all, km) ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; ‘When this exists, that is; due to the arising of this, that arises. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati— When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
“Assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi. “Mendicants, when it comes to this body made up of the four primary elements, an unlearned ordinary person might become disillusioned, dispassionate, and freed. ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; ‘When this exists, that is; due to the arising of this, that arises. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
“icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun”ti. “Reverend Ānanda, I wish to lead the spiritual life in this teaching and training.” ‘icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun’”ti. he wishes to lead the spiritual life in this teaching and training.” Nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
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) ‘ayaṁ me mātā, tassā me mātu ayaṁ mātā’ti, apariyādinnāva, bhikkhave, tassa purisassa mātumātaro assu, atha imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ parikkhayaṁ pariyādānaṁ gaccheyya. ‘This is my mother, this is my grandmother.’ The grass, sticks, branches, and leaves of India would run out before that person’s mothers and grandmothers. apariyādinnāva → apariyādinnā ca (sya-all, 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 meets the ocean. Between these places it’s not easy to calculate
Yannūnāhaṁ imesaṁ tathā dhammaṁ deseyyaṁ yathā nesaṁ imasmiṁyeva āsane anupādāya āsavehi cittāni vimucceyyun”ti. Why don’t I teach them the Dhamma in such a way that their minds are freed from defilements by not grasping while sitting in this very seat?” Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tiṁsamattānaṁ pāveyyakānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. And while this discourse was being spoken, the minds of the thirty mendicants from Pāvā were freed from defilements by not grasping. "
Bhūtapubbaṁ, bhikkhave, aññatarasmiṁ udakarahade mahākummakulaṁ ciranivāsi ahosi. Once upon a time in a certain lake there was a large family of turtles that had lived there for a long time.
“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiṁ ca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti? “Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi. As Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. “idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi. “Just now, as Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. Eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi. That being used to be a cattle butcher right here in Rājagaha.
eso, bhikkhave, satto imasmiṁyeva rājagahe hāriko nāma coraghātako ahosi …pe…. “That being used to be an executioner called Hārika right here in Rājagaha. …” "
“Kaliṅgarūpadhānā, bhikkhave, etarahi licchavī viharanti appamattā ātāpino upāsanasmiṁ. “Mendicants, these days the Licchavis live using wood blocks as pillows, and they exercise diligently and keenly. Kaliṅgarūpadhānā, bhikkhave, etarahi bhikkhū viharanti appamattā ātāpino padhānasmiṁ. These days the mendicants live using wood blocks as pillows, and they meditate diligently and keenly.
“Siyā kho, bhikkhave, tasmiṁ jarasiṅgāle yā kāci kataññutā kataveditā, na tveva idhekacce sakyaputtiyapaṭiññe siyā yā kāci kataññutā kataveditā. “There might be some gratitude and thankfulness in that old jackal, but there is none in a certain person here who claims to be a follower of the Sakyan son.
‘atthi nu kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’ti? ‘Is there anything in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’ ‘natthi kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’”ti. ‘There is nothing in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’”
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form. Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṁ eḷagalāgumbe nisinno hoti. Now at that time Venerable Sāriputta was sitting not far from the Buddha in a clump of golden shower trees.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form.
“Yo, bhikkhave, rūpasmiṁ chandarāgo taṁ pajahatha. “Mendicants, give up desire and greed for form. Yo viññāṇasmiṁ chandarāgo taṁ pajahatha. consciousness.
Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpassa nissaraṇaṁ. Removing and giving up desire and greed for form: this is its escape. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇaṁ’. Removing and giving up desire and greed for consciousness: this is its escape.’
“No cedaṁ, bhikkhave, rūpassa assādo abhavissa nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ. “Mendicants, if there were no gratification in form, sentient beings wouldn’t be aroused by it. Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṁ sārajjanti. But since there is gratification in form, sentient beings are aroused by it. No cedaṁ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ. If form had no drawback, sentient beings wouldn’t grow disillusioned with it. Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṁ nibbindanti. But since form has a drawback, sentient beings do grow disillusioned with it. No cedaṁ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ. consciousness, sentient beings wouldn’t be aroused by it. Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṁ sārajjanti. But since there is gratification in consciousness, sentient beings are aroused by it. No cedaṁ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. If consciousness had no drawback, sentient beings wouldn’t grow disillusioned with it. Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṁ nibbindanti. But since consciousness has a drawback, sentient beings do grow disillusioned with it.
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.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Thāmase parāmāse asati rūpasmiṁ … Not misapprehending, the mind becomes dispassionate towards form, Thāmase → thāmasā (bj, sya-all, km); thāmaso (mr) " viññāṇasmiṁ cittaṁ virajjati vimuccati anupādāya āsavehi. and consciousness; it’s freed from defilements by not grasping.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Rūpaṁ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṁ samanupassanto rūpasmiṁ nibbindati. When a mendicant does this, they grow disillusioned with form. Viññāṇaṁ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṁ samanupassanto viññāṇasmiṁ nibbindati. When a mendicant does this, they grow disillusioned with consciousness.
sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. Those who practice well have a firm footing in this teaching and training. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. sn22.56 Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. sn22.56 Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. Those who practice well have a firm footing in this teaching and training.
“Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṁ dhammavinaye kevalī vusitavā uttamapurisoti vuccati. “Mendicants, in this teaching and training a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ— Removing and giving up desire and greed for form: this is its escape. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. Those who practice well have a firm footing in this teaching and training. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. sn22.57 Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti …pe… sn22.57 Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ— Removing and giving up desire and greed for consciousness: this is its escape. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. Those who practice well have a firm footing in this teaching and training. Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṁ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti. In this teaching and training, a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.” "
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. And while this discourse was being spoken, the minds of the group of five mendicants were freed from defilements by not grasping. "
“Rūpañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ. “Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. Yasmā ca kho, mahāli, rūpaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā rūpasmiṁ sārajjanti; But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Viññāṇañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ. consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. Yasmā ca kho, mahāli, viññāṇaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā viññāṇasmiṁ sārajjanti; But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. “Rūpañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ. “Mahāli, if form were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. Yasmā ca kho, mahāli, rūpaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā rūpasmiṁ nibbindanti; But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. viññāṇañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. consciousness were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. Yasmā ca kho, mahāli, viññāṇaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā viññāṇasmiṁ nibbindanti; But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti. As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.” Ete kho seṭṭhā lokasmiṁ, These are the best in the world, tasmiṁ aparapaccayā. in the core of the spiritual path.
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti. As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.” "
So iti paṭisaṅkhāya atītasmiṁ rūpasmiṁ anapekkho hoti; Reflecting like this they don’t worry about past form, So iti paṭisaṅkhāya atītasmiṁ viññāṇasmiṁ anapekkho hoti; Reflecting like this they don’t worry about past consciousness, Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
Abhisāpoyaṁ, bhikkhave, lokasmiṁ piṇḍolo vicarasi pattapāṇīti. The world curses you: ‘You beggar, walking bowl in hand!’ ‘atthi nu kho taṁ kiñci lokasmiṁ yamahaṁ upādiyamāno na vajjavā assan’ti? ‘Is there anything in the world that I could grasp without fault?’ ‘natthi nu kho taṁ kiñci lokasmiṁ yamahaṁ upādiyamāno na vajjavā assaṁ. ‘There’s nothing in the world that I could grasp without fault.
“Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti; Ānanda said, “Reverend, when the Buddha leaves like this it means he wants to stay alone. na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti. At this time no-one should follow him.” api ca kho rūpasmiṁ attānaṁ samanupassati. but they still regard self in form. Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati; Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form. api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati. consciousness as self … na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti: Nor do they have such a view:
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; They don’t regard form as self, self as having form, form in self, or self in form. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. Removing and giving up desire and greed for form: this is its escape. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti. Removing and giving up desire and greed for consciousness: this is its escape.”
rūpasmiṁ tathāgatoti samanupassasī”ti? Do you regard the Realized One as in form?” viññāṇasmiṁ tathāgatoti samanupassasī”ti? as in consciousness?” rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ; na attani rūpaṁ, na rūpasmiṁ attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form. na attani viññāṇaṁ, na viññāṇasmiṁ attānaṁ. consciousness in self, or self in consciousness.
“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṁ tāvatikā balamattā, yāvatāhaṁ bhagavantaṁ dassanāya upasaṅkameyyan”ti. “For a long time I’ve wanted to go and see the Buddha, but I was physically too weak.” yāvatāhaṁ → yāhaṁ (bj); yāyāhaṁ (pts1ed) "
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ therānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsu, āyasmato khemakassa cāti. And while this discourse was being spoken, the minds of sixty senior mendicants and of Venerable Khemaka were freed from defilements by not grasping. "
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form.
yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. You should give up any desire, any greed, any desire and greed for whatever is liable to cease.” ti → bj potthake pana imasmiṁ vagge chattiṁsa suttāni vibhattāni ekekaṁ suttaṁ tīṇi tīṇi katvā, evaṁ "
Tasmiṁ sati, tadupādāya, evaṁ diṭṭhi uppajjati: When this exists, grasping at this, the view arises: Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: When this exists, grasping at this, the view arises:
Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: When this exists, grasping at this, the view arises: Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: When this exists, grasping at this, the view arises:
Yo sotasmiṁ chandarāgo, cittasseso upakkileso. ear, Yo ghānasmiṁ chandarāgo, cittasseso upakkileso. nose, Yo kāyasmiṁ chandarāgo, cittasseso upakkileso. body, Yo manasmiṁ chandarāgo, cittasseso upakkileso. or mind is a corruption of the mind.
“Yo, bhikkhave, cakkhuviññāṇasmiṁ chandarāgo, cittasseso upakkileso. “Mendicants, desire and greed for eye consciousness, Yo sotaviññāṇasmiṁ … ear consciousness, yo ghānaviññāṇasmiṁ … nose consciousness, yo jivhāviññāṇasmiṁ … tongue consciousness, yo kāyaviññāṇasmiṁ … body consciousness, yo manoviññāṇasmiṁ chandarāgo, cittasseso upakkileso. or mind consciousness is a corruption of the mind.
“Yo, bhikkhave, cakkhusamphassasmiṁ chandarāgo, cittasseso upakkileso. “Mendicants, desire and greed for eye contact, Yo sotasamphassasmiṁ … ear contact, yo ghānasamphassasmiṁ … nose contact, yo jivhāsamphassasmiṁ … tongue contact, yo kāyasamphassasmiṁ … body contact, yo manosamphassasmiṁ chandarāgo, cittasseso upakkileso. or mind contact is a corruption of the mind. …”
“Yo, bhikkhave, rūpasmiṁ chandarāgo, cittasseso upakkileso …pe… yo viññāṇasmiṁ chandarāgo, cittasseso upakkileso. “Mendicants, desire and greed for form, feeling, perception, choices, or consciousness is a corruption of the mind.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; Seeing this, a learned noble disciple doesn’t worry about the eye of the past, Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti; Seeing this, a learned noble disciple doesn’t worry about the mind of the past,
Yo manasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ manassa nissaraṇan’ti. Removing and giving up desire and greed for the mind: this is its escape.’
no cedaṁ, bhikkhave, manassa assādo abhavissa, nayidaṁ sattā manasmiṁ sārajjeyyuṁ. mind, sentient beings wouldn’t be aroused by it. Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṁ sārajjanti. But since there is gratification in the mind, sentient beings are aroused by it. No cedaṁ, bhikkhave, manassa ādīnavo abhavissa, nayidaṁ sattā manasmiṁ nibbindeyyuṁ. If the mind had no drawback, sentient beings wouldn’t grow disillusioned with it. Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṁ nibbindanti. But since the mind has a drawback, sentient beings do grow disillusioned with it.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṁsūti. And while this discourse was being spoken, the minds of the thousand mendicants were freed from defilements by not grasping. "
Cakkhuviññāṇaṁ na maññati, cakkhuviññāṇasmiṁ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṁ meti na maññati. They don’t conceive eye consciousness … Cakkhusamphassaṁ na maññati, cakkhusamphassasmiṁ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati. eye contact … Jivhāviññāṇaṁ na maññati, jivhāviññāṇasmiṁ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṁ meti na maññati. sn35.30 Jivhāsamphassaṁ na maññati, jivhāsamphassasmiṁ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati. sn35.30 manaṁ na maññati, manasmiṁ na maññati, manato na maññati, mano meti na maññati. mind … Manoviññāṇaṁ na maññati, manoviññāṇasmiṁ na maññati, manoviññāṇato na maññati, manoviññāṇaṁ meti na maññati. sn35.30 Manosamphassaṁ na maññati, manosamphassasmiṁ na maññati, manosamphassato na maññati, manosamphasso meti na maññati. sn35.30 Sabbaṁ na maññati, sabbasmiṁ na maññati, sabbato na maññati, sabbaṁ meti na maññati. They don’t conceive anything to be all, they don’t conceive it in all, they don’t conceive it as all, and they don’t conceive that ‘all is mine.’
Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. sn35.31 manaṁ na maññati, manasmiṁ na maññati, manato na maññati, mano meti na maññati. mind … Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else.
“amukasmiṁ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. “Sir, in such and such a monastery there’s a mendicant who is junior and not well-known. He’s sick, suffering, gravely ill. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhuno virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in that mendicant:
“amukasmiṁ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. “Sir, in such and such a monastery there’s a mendicant who is junior and not well-known. He’s sick, suffering, gravely ill. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṁ vimuccīti. And while this discourse was being spoken, the mind of that mendicant was freed from defilements by not grasping. "vimuccīti → vimuccatīti (sya-all, pts1ed) "
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. manasmiṁ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? sn35.87 manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. sn35.87
Iminā tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katamasmiṁ janapade viharissasī”ti? Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” Sakkhissasi kho tvaṁ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṁ janapade vatthuṁ. Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. Tatra sudaṁ āyasmā puṇṇo sunāparantasmiṁ janapade viharati. and stayed there.
cakkhuviññāṇaṁ na maññeyya, cakkhuviññāṇasmiṁ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṁ meti na maññeyya; eye consciousness … cakkhusamphassaṁ na maññeyya, cakkhusamphassasmiṁ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya. eye contact … manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya; mind … sabbaṁ na maññeyya, sabbasmiṁ na maññeyya, sabbato na maññeyya, sabbaṁ meti na maññeyya. Let them not conceive anything to be all, let them not conceive it in all, let them not conceive it as all, let them not conceive that ‘all is mine’.
Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe…. sn35.91 Manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya … Let them not conceive anything to be the mind … Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else.
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.
manasmiṁ sati manaṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ. When there’s a mind, because of grasping the mind, pleasure and pain arise in oneself. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
manasmiṁ sati manaṁ upādāya manaṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
Yena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī— Whatever in the world through which you perceive the world and conceive the world Kena cāvuso, lokasmiṁ lokasaññī hoti lokamānī? And through what in the world do you perceive the world and conceive the world? Cakkhunā kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. Through the eye in the world you perceive the world and conceive the world. jivhāya kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. tongue … manena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. mind in the world you perceive the world and conceive the world. Yena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī— Whatever in the world through which you perceive the world and conceive the world
Atha kho bhagavā andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṁ vimucci. And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping.
atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ nhāru → nahāru (bj); nahārū (sya-all, km); naharu (pts1ed) | aṭṭhimiñjaṁ → aṭṭhimiñjā (bj, pts1ed) Ahampi kho, bho bhāradvāja, yasmiṁ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi antepuraṁ pavisāmi, ativiya maṁ tasmiṁ samaye lobhadhammā parisahanti. For sometimes I too enter the harem with unprotected body, speech, mind, mindfulness, and sense faculties. At those times powerful thoughts of desire get the better of me. Ahampi kho, bho → ahampi bho (bj, pts1ed) Yasmiñca khvāhaṁ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi antepuraṁ pavisāmi, na maṁ tathā tasmiṁ samaye lobhadhammā parisahanti. But sometimes I enter the harem with protected body, speech, mind, mindfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me.
Manasmiṁ sati arahanto sukhadukkhaṁ paññapenti, manasmiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti. mind, the perfected ones declare that there is pleasure and pain. When there’s no mind, the perfected ones don’t declare that there is pleasure and pain.”
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 …
Evameva kho, bhikkhave, chayime baḷisā lokasmiṁ anayāya sattānaṁ vadhāya pāṇinaṁ. In the same way, there are these six hooks in the world that mean tragedy and slaughter for living creatures. vadhāya → vyābādhāya (bj, pts1ed) "
manasmiṁ haññati manāpāmanāpehi dhammehi. mind by both pleasant and unpleasant ideas. Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. In that battle the gods won and the titans lost.
Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatīti. In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings. Tathevimasmiṁ kāyasmiṁ, So too, in this body
Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti. In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.” "
Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati. In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.” Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. sn36.19 Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. sn36.19 ‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti. ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. ‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti. ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. Yattha yattha, āvuso, sukhaṁ upalabbhati, yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’” "yahiṁ yahiṁ → yaṁ hi yaṁ hi sukhaṁ (bj); yahiṁ yahiṁ sukhaṁ (cck, sya1ed, km, mr); yamhi yamhi sukhaṁ (pts1ed) "
‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti. ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. ‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti. ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. Yattha yattha, āvuso, sukhaṁ upalabbhati yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’” yahiṁ yahiṁ → yaṁ hi yaṁ hi (bj); yamhi yamhi (pts1ed) "
“Kiṁ nu kho, āvuso sāriputta, imasmiṁ dhammavinaye dukkaran”ti? “Reverend Sāriputta, in this teaching and training, what is hard to do?” “Pabbajjā kho, āvuso, imasmiṁ dhammavinaye dukkarā”ti. “Going forth, reverend, is hard to do in this teaching and training.” Imasmiṁ dhammavinaye dukkaranti. "
“Kiṁ nu kho, āvuso sāriputta, imasmiṁ dhammavinaye dukkaran”ti? “Reverend Sāriputta, in this teaching and training, what is hard to do?” “Pabbajjā kho, āvuso, imasmiṁ dhammavinaye dukkarā”ti. “Going forth, reverend, is hard to do in this teaching and training.”
Tena kho pana samayena āyasmā isidatto tasmiṁ bhikkhusaṅghe sabbanavako hoti. Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha.
Tena kho pana samayena āyasmā isidatto tasmiṁ bhikkhusaṅghe sabbanavako hoti. Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; They regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; They don’t regard form as self, self as having form, form in self, or self in form. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tena kho pana samayena āyasmā mahako tasmiṁ bhikkhusaṅghe sabbanavako hoti. Now at that time Venerable Mahaka was the most junior mendicant in that Saṅgha. “yo kho imasmiṁ bhikkhusaṅghe sabbanavako bhikkhu tassāyaṁ evarūpo iddhānubhāvo”ti. “The most junior mendicant in this Saṅgha has such psychic power!”
Labheyyāhaṁ, gahapati, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti. Householder, may I receive the going forth, the ordination in this teaching and training?” Alattha kho acelo kassapo imasmiṁ dhammavinaye pabbajjaṁ, alattha upasampadaṁ. And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training.
Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. And there’s a disciple who is devoted to that teacher. Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. And there’s a disciple who is devoted to that teacher.
Tayo kho me, gāmaṇi, kāmabhogino santo saṁvijjamānā lokasmiṁ. There are these three kinds of pleasure seekers in the world. Tayome, gāmaṇi, tapassino lūkhajīvino santo saṁvijjamānā lokasmiṁ. These three fervent mortifiers who live rough are found in the world.
Bhūtapubbaṁ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṁ āvasathāgāre vāsaṁ upagacchuṁ. Once it so happened, sir, that four teachers of different views and opinions came to stay at my guest house.
Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! satthu ceva → satthuno ceva (bj); satthuno (pts1ed) | virodhayissati → vihāyissati (bj, sya-all, km); vigāyissati (mr) " Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. rūpasmiṁ tathāgatoti samanupassasī”ti? Do you regard the Realized One as in form?” viññāṇasmiṁ tathāgatoti samanupassasī”ti? as in consciousness …
Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmiṁ. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! satthu ca → satthussa ca (bj, pts1ed) "
“Aññatitthiyā kho, vaccha, paribbājakā rūpaṁ attato samanupassanti, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. “Vaccha, the wanderers of other religions regard form as self, self as having form, form in self, or self in form. viññāṇaṁ attato samanupassanti, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. The Realized One doesn’t regard form as self, self as having form, form in self, or self in form. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. “Aññatitthiyā kho, vaccha, paribbājakā rūpaṁ attato samanupassanti, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. sn44.8 viññāṇaṁ attato samanupassanti, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. sn44.8 Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. sn44.8 na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. sn44.8 Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati, yadidaṁ aggapadasmiṁ. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!
“Yasmiṁ, bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti? “But when a flame is blown away by the wind, what does Master Gotama say is its fuel then?” “Yasmiṁ kho, vaccha, samaye acci vātena khittā dūrampi gacchati, tamahaṁ vātūpādānaṁ paññāpemi. “At such a time, I say that it’s fueled by wind. Vāto hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti. For the wind is its fuel then.” “Yasmiñca pana, bho gotama, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti? “But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does Master Gotama say is their fuel then?” “Yasmiṁ kho, vaccha, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, tamahaṁ taṇhūpādānaṁ vadāmi. “When someone who is attached has laid down this body, Vaccha, and has not been reborn in one of the realms, I say they’re fueled by craving. Taṇhā hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti. For craving is their fuel then.” "hotī”ti → hotīti …pe… (mr) "
Yasmiṁ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṁ dhammaṁ anussarati anuvitakketi, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; At such a time, a mendicant has activated the awakening factor of mindfulness; satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; they develop it satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhu tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; At such a time, a mendicant has activated the awakening factor of investigation of principles; dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; they develop it dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of energy; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of rapture; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of tranquility; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it. Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it.
Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti. “Mendicants, sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed. Katame pañca nīvaraṇā tasmiṁ samaye na honti? What are the five hindrances that are absent? Kāmacchandanīvaraṇaṁ tasmiṁ samaye na hoti, byāpādanīvaraṇaṁ tasmiṁ samaye na hoti, thinamiddhanīvaraṇaṁ tasmiṁ samaye na hoti, uddhaccakukkuccanīvaraṇaṁ tasmiṁ samaye na hoti, vicikicchānīvaraṇaṁ tasmiṁ samaye na hoti. Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. Imassa pañca nīvaraṇā tasmiṁ samaye na honti. These are the five hindrances that are absent. Katame satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti? And what are the seven awakening factors that are fully developed? Satisambojjhaṅgo tasmiṁ samaye bhāvanāpāripūriṁ gacchati …pe… upekkhāsambojjhaṅgo tasmiṁ samaye bhāvanāpāripūriṁ gacchati. The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. Ime satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti. These are the seven awakening factors that are fully developed. Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Ime satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchantī”ti. Sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.” "
‘yasmiṁ, āvuso, samaye līnaṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāya? ‘Reverends, which awakening factors should not be developed when the mind is sluggish? And which awakening factors should be developed at that time? Yasmiṁ panāvuso, samaye uddhataṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāyā’ti? Which awakening factors should not be developed when the mind is restless? And which awakening factors should be developed at that time?’ Yathā taṁ, bhikkhave, avisayasmiṁ. Because they’re out of their element. Yasmiṁ, bhikkhave, samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. When the mind is sluggish, it’s the wrong time to develop the awakening factors of tranquility, immersion, and equanimity. “Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. “In the same way, when the mind is sluggish, it’s the wrong time to develop the awakening factors of tranquility, immersion, and equanimity. Yasmiñca kho, bhikkhave, samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. When the mind is sluggish, it’s the right time to develop the awakening factors of investigation of principles, energy, and rapture. “Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. “In the same way, when the mind is sluggish, it’s the right time to develop the awakening factors of investigation of principles, energy, and rapture. Yasmiṁ, bhikkhave, samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. When the mind is restless, it’s the wrong time to develop the awakening factors of investigation of principles, energy, and rapture. “Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. “In the same way, when the mind is restless, it’s the wrong time to develop the awakening factors of investigation of principles, energy, and rapture. Yasmiñca kho, bhikkhave, samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. When the mind is restless, it’s the right time to develop the awakening factors of tranquility, immersion, and equanimity. “Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. “In the same way, when the mind is restless, it’s the right time to develop the awakening factors of tranquility, immersion, and equanimity.
“Yasmiṁ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati …pe… paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi … dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti …pe…. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. pajānāti → pajānāti passati (sya-all) " Evameva kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
“Yasmiṁ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ na jānāti na passati— “There’s a time when the heart is overcome and mired in sensual desire, without truly knowing and seeing the escape from sensual desire that has arisen. Puna caparaṁ, rājakumāra, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena …pe… Furthermore, there’s a time when the heart is overcome and mired in ill will …
Tamenaṁ, bhikkhave, luddo vijjhitvā tasmiṁyeva kaṭṭhakataṅgāre avassajjetvā yena kāmaṁ pakkamati. The hunter spears him, pries him off that tarred block of wood, and goes wherever he wants. tasmiṁyeva kaṭṭhakataṅgāre → tasmiṁyeva makkaṭaṁ uddharitvā (bj, sya-all)
Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable. phāsutaro → phāsutaraṁ (bahūsu) | tathāgatassa kāyo hoti → tathāgatassa hoti (bahūsu) "
Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. As they meditate observing an aspect of the body, based on the body there arises physical tension, or mental sluggishness, or the mind is externally scattered. Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. As they meditate observing an aspect of principles, based on principles there arises physical tension, or mental sluggishness, or the mind is externally scattered.
Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṁ viharati, vayadhammānupassī kāyasmiṁ viharati, samudayavayadhammānupassī kāyasmiṁ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. It’s when a mendicant meditates observing the body as liable to originate, as liable to vanish, and as liable to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world.
“Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. “In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi. “Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. samodahati → samādahati (bj, sya-all, pts1ed) " tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca. At that time his body becomes lighter, softer, more workable, and more radiant. evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca. At that time his body becomes lighter, softer, more workable, and more radiant. Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, At that time his body easily rises up from the ground into the air. evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, At that time his body easily rises up from the ground into the air.
Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati andhavanasmiṁ ābādhiko dukkhito bāḷhagilāno. At one time Venerable Anuruddha was staying near Sāvatthī in the Dark Forest. And he was sick, suffering, gravely ill.
Yasmiṁ samaye, ānanda, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; There’s a time when a mendicant is breathing in heavily, and they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ kāye kāyānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. At such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Therefore, at such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, ānanda, bhikkhu ‘pītippaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati; There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’ vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. At such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Therefore, at such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, ānanda, bhikkhu ‘cittappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ citte cittānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. At such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātihānanda, citte cittānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Therefore, at such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, ānanda, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati …pe… There’s a time when a mendicant practices like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’ dhammesu dhammānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. At such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Therefore, at such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Yasmiṁ samaye, ānanda, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; There’s a time when a mendicant is breathing in heavily, and they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ kāye kāyānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. At such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Therefore, at such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, ānanda, bhikkhu ‘pītippaṭisaṁvedī assasissāmī’ti sikkhati, There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing rapture … vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. At such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Therefore, at such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, ānanda, bhikkhu ‘cittappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ citte cittānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. At such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātihānanda, citte cittānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Therefore, at such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, ānanda, bhikkhu aniccānupassī …pe… There’s a time when a mendicant practices like this: ‘I’ll breathe in observing impermanence … dhammesu dhammānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. At such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Therefore, at such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yasmiṁ samaye, ānanda, bhikkhu kāye kāyānupassī viharati— Whenever a mendicant meditates by observing an aspect of the body, upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. their mindfulness is established and lucid. upaṭṭhitāssa → upaṭṭhitā tassa (bj); upaṭṭhitassa (sya-all); upaṭṭhitasati (pts1ed); upaṭṭhitassati (mr) " Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā—satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. Yasmiṁ samaye, ānanda, bhikkhu tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati— At such a time, a mendicant has activated the awakening factor of investigation of principles; they develop it and perfect it. dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. sn54.13 Yasmiṁ samaye, ānanda, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ— At such a time, a mendicant has activated the awakening factor of energy; they develop it and perfect it. vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. sn54.13 Yasmiṁ samaye, ānanda, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā— At such a time, a mendicant has activated the awakening factor of rapture; they develop it and perfect it. pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. sn54.13 Yasmiṁ samaye, ānanda, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati— At such a time, a mendicant has activated the awakening factor of tranquility; they develop it and perfect it. passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. sn54.13 Yasmiṁ samaye, ānanda, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati— At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it. samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. sn54.13 Yasmiṁ samaye, ānanda, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti— At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it. upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. sn54.13 Yasmiṁ samaye, ānanda, bhikkhu vedanāsu …pe… Whenever a mendicant meditates by observing an aspect of feelings … upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. their mindfulness is established and lucid. Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā— At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. … satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. sn54.13 Yasmiṁ samaye, ānanda, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti— At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it. upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. sn54.13
‘sāvatthiyā kosalesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you will be setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that ‘sāvatthiyā kosalesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you are setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that ‘kosalehi mallesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you will be setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that ‘kosalehi mallesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you are setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that ‘mallehi vajjīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you will be setting out from the Mallian lands to wander in the Vajjian lands … ‘mallehi vajjīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: sn55.6 ‘vajjīhi kāsīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you will be setting out from the Vajjian lands to wander in the Kāsian lands … ‘vajjīhi kāsīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: sn55.6 ‘kāsīhi māgadhe cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you will be setting out from the Kāsian lands to wander in the Magadhan lands … ‘kāsīhi māgadhe cārikaṁ pakkanto’ti, hoti anappakā no tasmiṁ samaye anattamanatā hoti anappakaṁ domanassaṁ: you are setting out from the Kāsian lands to wander in the Magadhan lands, we’re sad and upset, thinking that ‘māgadhehi kāsīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you will be setting out from the Magadhan lands to wander in the Kāsian lands, we’re happy and joyful, thinking that ‘māgadhehi kāsīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you are setting out from the Magadhan lands to wander in the Kāsian lands … ‘kāsīhi vajjīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you will be setting out from the Kāsian lands to wander in the Vajjian lands … ‘kāsīhi vajjīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: sn55.6 ‘vajjīhi mallesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you will be setting out from the Vajjian lands to wander in the Mallian lands … ‘vajjīhi mallesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: sn55.6 ‘mallehi kosale cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you will be setting out from the Mallian lands to wander in the Kosalan lands … ‘mallehi kosale cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: sn55.6 ‘kosalehi sāvatthiṁ cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you will be setting out in the Kosalan lands to wander to Sāvatthī, we’re happy and joyful, thinking that ‘sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme’ti, hoti anappakā no tasmiṁ samaye attamanatā hoti anappakaṁ somanassaṁ: you are staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery we have no little happiness and joy, thinking that Tasmiṁ kho pana, bhante, samaye nāgopi rakkhitabbo hoti, tāpi bhaginiyo rakkhitabbā honti, attāpi rakkhitabbo hoti. Now at that time we must look after the elephants, the sisters, and ourselves.
tasmiṁ tasmiñce maṁ kālaṅkate upasaṅkamitvā etamatthaṁ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa. But if you should come and ask me about it each and every time someone dies that would be a bother for me.
tasmiṁ tasmiñce maṁ kālaṅkate upasaṅkamitvā etamatthaṁ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
Tassa mayhaṁ, bhante, tasmiṁ samaye mussateva bhagavantaṁ ārabbha sati, mussati dhammaṁ ārabbha sati, mussati saṅghaṁ ārabbha sati. At that time I lose mindfulness regarding the Buddha, the teaching, and the Saṅgha. mussateva → musateva (?) | mussati → musati (?)
Tassa mayhaṁ, bhante, tasmiṁ samaye mussateva bhagavantaṁ ārabbha sati, mussati dhammaṁ ārabbha sati, mussati saṅghaṁ ārabbha sati. At that time I lose mindfulness regarding the Buddha, the teaching, and the Saṅgha.
idamahaṁ dukkhettasmiṁ vadāmi. This is what I call a barren field. idamahaṁ dubbījasmiṁ vadāmi. This is what I call a bad seed. idamahaṁ sukhettasmiṁ vadāmi. This is what I call a fertile field. idamahaṁ subījasmiṁ vadāmi. This is what I call a good seed.
iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; ‘When this exists, that is; due to the arising of this, that arises. iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; When this doesn’t exist, that is not; due to the cessation of this, that ceases.' That is:
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña:
“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, Atha imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ parikkhayaṁ pariyādānaṁ gaccheyya. using up all the grass, sticks, branches, and leaves in India.