Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ. so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated.
evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”. so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger-snap.” evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”. so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger-snap.” "
‘ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena. ‘I have committed a certain unskillful offense with the body. kañcideva → kiñcideva (mr) No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. If I hadn’t committed that offense, they wouldn’t have seen me. Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. But since I did commit that offense, they did see me. Ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. I saw them do that. Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. But since they did commit that offense, I did see them. “Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. “I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti. Master Gotama, please teach me this matter in detail so I can understand the meaning.”
Ime kho ahaṁ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti. I see two reasons to frequent remote lodgings in the wilderness and the forest.”
“Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. “I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. Evaṁ kho ahaṁ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti. This is the kind of action and inaction that I teach.”
Ye ca pana loke sukhaṁ senti, ahaṁ tesaṁ aññataro”ti. I am one of those who sleep at ease in the world.” Ye ca pana loke sukhaṁ senti, ahaṁ tesaṁ aññataro’”ti. I am one of those who sleep at ease in the world.’”
“Sukhumālo ahaṁ, bhikkhave, paramasukhumālo accantasukhumālo. “My lifestyle was delicate, mendicants, most delicate, extremely delicate. So kho ahaṁ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men. paricārayamāno → paricāriyamāno (bj, sya-all, km, mr); parivāriyamāno (pts1ed) ‘ahampi khomhi maraṇadhammo, maraṇaṁ anatīto, ahaṁ ceva kho pana maraṇadhammo samāno maraṇaṁ anatīto paraṁ mataṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ, na metaṁ assa patirūpan’ti. But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’
‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi; ‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known.
‘ahaṁ jīrāmi, mā me putto jīrī’ti; ‘Let me grow old, may my child not grow old!’ ‘ahaṁ jīrāmi, mā me mātā jīrī’ti. ‘Let me grow old, may my mother not grow old!’ ‘ahaṁ byādhiyāmi, mā me putto byādhiyī’ti; ‘Let me be sick, may my child not be sick!’ ‘ahaṁ byādhiyāmi, mā me mātā byādhiyī’ti. ‘Let me be sick, may my mother not be sick!’ ‘ahaṁ mīyāmi, mā me putto mīyī’ti; ‘Let me die, may my child not die!’ ‘ahaṁ mīyāmi, mā me mātā mīyī’ti. ‘Let me die, may my mother not die!’
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. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… … my standing 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. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… … my standing is noble.
Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi. If you’ve not learned it fully, I’ll fill you in. Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti. But if you have learned it fully, I’ll agree.” Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi. If you’ve not learned it fully, I’ll fill you in. Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti. But if you have learned it fully, I’ll agree.”
“Abhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. “‘Covetousness’ is what I mean by this. “Byāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. “‘Malice’ is what I mean by this. “Avijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. “‘Ignorance’ is what I mean by this. “Anabhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. “‘Satisfaction’ is what I mean by this. “Abyāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. “‘Kindness’ is what I mean by this. “Vijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. “‘Knowledge’ is what I mean by this.
Yato ca khvāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. khvāhaṁ → kho ahaṁ (bj, pts1ed); khohaṁ (sya-all, km, mr)
evamevaṁ kho ahaṁ, bhante, ākiṇṇo viharāmi devaputtehi. so I live crowded by the gods. Bhagavato ahaṁ, bhante, dassanassa atitto appaṭivāno kālaṅkato; Seeing the Buddha; Imesaṁ kho ahaṁ, bhante, tiṇṇaṁ dhammānaṁ atitto appaṭivāno kālaṅkatoti. I passed away without getting enough of these three things.
‘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.
Kiṁ nu kho ahaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyan’ti? What ascetic or brahmin should I honor and respect and rely on?’ garuṁ katvā → garukatvā (bj, pts1ed) ‘aparipūrassa kho ahaṁ sīlakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. ‘I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. Aparipūrassa kho ahaṁ samādhikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. Aparipūrassa kho ahaṁ paññākkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. I would honor and respect and rely on another ascetic or brahmin so as to complete the entrie spectrum of wisdom, if it were incomplete. Aparipūrassa kho ahaṁ vimuttikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete.
Catūhi kho ahaṁ, brāhmaṇa, dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpemi. but when someone has four qualities I describe him as a great man with great wisdom. Imehi kho ahaṁ, brāhmaṇa, catūhi dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpemī”ti. but when someone has these four qualities I describe him as a great man with great wisdom.”
“Na kho ahaṁ, brāhmaṇa, devo bhavissāmī”ti. “I will not be a god, brahmin.” “Na kho ahaṁ, brāhmaṇa, gandhabbo bhavissāmī”ti. “I will not be a centaur.” “Na kho ahaṁ, brāhmaṇa, yakkho bhavissāmī”ti. “I will not be a native spirit.” “Na kho ahaṁ, brāhmaṇa, manusso bhavissāmī”ti. “I will not be a human.” ‘na kho ahaṁ, brāhmaṇa, devo bhavissāmī’ti vadesi. you answer that you will not be any of these. ‘na kho ahaṁ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi. an4.36 ‘na kho ahaṁ, brāhmaṇa, yakkho bhavissāmī’ti vadesi. an4.36 ‘na kho ahaṁ, brāhmaṇa, manusso bhavissāmī’ti vadesi. an4.36 “Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā devo bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. “Brahmin, if I had not given up defilements I might have become a god … a centaur … a native spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā gandhabbo bhaveyyaṁ … yakkho bhaveyyaṁ … manusso bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. an4.36 evamevaṁ kho ahaṁ, brāhmaṇa, loke jāto loke saṁvaḍḍho lokaṁ abhibhuyya viharāmi anupalitto lokena. In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world.
“Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi; “Brahmin, I don’t praise all sacrifices. evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi. I criticize that kind of violent sacrifice. evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ. I praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.
“Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi; “Brahmin, I don’t praise all sacrifices. evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi. I don’t praise that kind of violent sacrifice. evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ. I do praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.
‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. ‘I will reach the end of the world by traveling.’ So kho ahaṁ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāyeva kālaṅkato. I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.
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.”
“Ahaṁ kho, bhante, assadammaṁ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī”ti. “Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.” “Ahaṁ kho, kesi, purisadammaṁ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi. “Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.
“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo. I will answer. Our teacher is present, he who is so very skilled in our teachings. Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo. an4.172 Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo. an4.172 Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo”ti. I will answer. Our teacher is present, he who is so very skilled in our teachings.” "
evamevaṁ kho ahaṁ, bhante, ummujjamānakoyeva bhagavatā mahatā vādapāsena baddho”ti. so the Buddha caught me in a big trap of words just as I rose up.” mahatā vādapāsena → mahatā pāsena (mr) "
‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī’ti. ‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’ “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī”ti. an4.244 ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ. ‘Sirs, I’ve done a bad and reprehensible deed, deserving of a sack of ashes. “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ; an4.244 ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ. ‘Sirs, I’ve done a bad and reprehensible deed, deserving of criticism. “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ; an4.244
“yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi. “When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. Ahaṁ, bhante, dāyako dānapati bahuno janassa piyo manāpo. I’m a giver, a donor, and am dear and beloved to many people. Ahaṁ, bhante, dāyako dānapati; maṁ santo sappurisā bhajanti. I’m a giver, and true persons associate with me. Ahaṁ, bhante, dāyako dānapati; mayhaṁ kalyāṇo kittisaddo abbhuggato: ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti. I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’ Ahaṁ, bhante, dāyako dānapati yaṁ yadeva parisaṁ upasaṅkamāmi—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—visārado upasaṅkamāmi amaṅkubhūto. I’m a giver, and I enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi. When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.
So kho ahaṁ, bhikkhave, imesaṁ ussoḷhipañcamānaṁ dhammānaṁ bhāvitattā bahulīkatattā yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmesiṁ abhiññāsacchikiriyāya, When I had developed and cultivated these five things, with vigor as fifth,
‘ahaṁ kho etarahi ekako araññe viharāmi. ‘Currently I’m living alone in a wilderness. ‘ahaṁ kho etarahi ekako araññe viharāmi. ‘Currently I’m living alone in a wilderness. ‘ahaṁ kho etarahi ekako araññe viharāmi. ‘Currently I’m living alone in a wilderness. ‘ahaṁ kho etarahi ekako araññe viharāmi. ‘Currently I’m living alone in a wilderness. ‘ahaṁ kho etarahi ekako araññe viharāmi. ‘Currently I’m living alone in a wilderness.
‘ahaṁ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. ‘Currently I’m a youth, young, black-haired, blessed with youth, in the prime of life. ‘ahaṁ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. ‘Currently, I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti. ‘I shall lead the mendicant Saṅgha.’ ahaṁ bhikkhusaṅghaṁ pariharissāmīti. an5.100 Ahaṁ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’
‘ahaṁ khomhi ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. ‘I’m well born on both my mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. Ahaṁ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. I’m attractive, good-looking, lovely, of surpassing beauty. Ahaṁ khomhi mātāpitūnaṁ piyo manāpo. I’m dear and beloved to my parents. Ahaṁ khomhi negamajānapadassa piyo manāpo. I’m dear and beloved to the people of town and country. 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) " ‘ahaṁ khomhi saddho, saddahāmi tathāgatassa bodhiṁ: ‘I am a person of faith; I have faith in the Realized One’s awakening … Ahaṁ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. Ahaṁ khomhi asaṭho amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu. I’m not devious or deceitful. I reveal myself honestly to the Teacher or sensible spiritual companions. Ahaṁ khomhi āraddhavīriyo viharāmi akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. I live with energy roused up for giving up unskillful qualities and embracing skillful qualities. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino. ‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts. bahūpakāro → bahukāro (katthaci) | samādapetā → samādāpetā (?) ‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino. ‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts. ‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā. ‘These five hundred lay followers … bahūpakāro → bahupakāro (bj) ‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā. ‘These five hundred lay followers … ‘ahaṁ kho imassa anuttarassa vimuttisukhassa nikāmalābhī homi akicchalābhī akasiralābhī. ‘I get the supreme bliss of freedom whenever I want, without trouble or difficulty.
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ ime pañca brāhmaṇe jāneyyan”ti. Master Gotama, please teach me this matter so I can learn about these five brahmins.”
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, ahaṁ tāsaṁ aññatarā. I am one of those white-robed disciples of the Buddha who fulfills their ethics. Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā lābhiniyo ajjhattaṁ cetosamathassa, ahaṁ tāsaṁ aññatarā. I am one of those white-robed disciples of the Buddha who has internal serenity of heart. 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.
“ahaṁ kho, bhante, bhāvemi maraṇassatin”ti. “Sir, I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.”
‘ahaṁ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. ‘My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. ‘ahaṁ kho, āvuso, byāpādapariyuṭṭhitena cetasā viharāmi byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. an6.27 ‘ahaṁ kho, āvuso, thinamiddhapariyuṭṭhitena cetasā viharāmi thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. an6.27 ‘ahaṁ kho, āvuso, uddhaccakukkuccapariyuṭṭhitena cetasā viharāmi uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. an6.27 ‘ahaṁ, āvuso, vicikicchāpariyuṭṭhitena cetasā viharāmi vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāmi. an6.27 ‘ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ nappajānāmi. ‘I don’t understand what kind of meditation to focus on in order to end the defilements in the present life.
“ahaṁ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. “My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. “ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ na jānāmi na passāmi. “I don’t understand what kind of meditation to focus on in order to end the defilements in the present life.
Evaṁ vutte, ahaṁ, bhante, migasālaṁ upāsikaṁ etadavocaṁ: an6.44 Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso. I, or someone like me, may pass judgment on people. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso. I, or someone like me, may pass judgment on people.
“Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti. “Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”
“ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro. “I am one of the Buddha’s most energetic disciples. ‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro. ‘I am one of the Buddha’s most energetic disciples.
Evaṁ vutte, ahaṁ, bhante, taṁ bhikkhuṁ etadavocaṁ: an6.62 Yato ca kho ahaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta Evamevaṁ kho ahaṁ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: “In the same way, when I’ve comprehended the mind of a person, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: “In the same way, when I’ve comprehended the mind of a person, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: “In the same way, when I’ve comprehended the mind of a person, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: “In the same way, when I’ve comprehended the mind of a person, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: “In the same way, when I’ve comprehended the mind of a person, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: “In the same way, when I’ve comprehended the mind of a person, I understand …
“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṁ āpādessāmī”ti. “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!” ucchecchāmi → ucchejjissāmi (sya-all, pts1ed); ucchijjissāmi (mr) | anayabyasanaṁ āpādessāmī”ti → āpādessāmi vajjīti (mr) ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṁ āpādessāmī’ti. “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’ ‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṁ āpādessāmī’”ti. ‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”
“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. That’s how I understand the detailed meaning of the Buddha’s brief statement.”
api ca kho ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti …pe…. They give a gift thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ … Napi ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti; an7.52 napi ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti; an7.52
“Ahaṁ te, bhagini, bhātā vessavaṇo, mahārājā”ti. “Sister, I am your brother Vessavaṇa, the great king.” ‘Ahaṁ te, bhagini, bhātā vessavaṇo, mahārājā’ti. ‘Sister, I am your brother Vessavaṇa, the great king.’
Ahaṁ, bhante, dāyako dānapati, maṁ arahanto paṭhamaṁ anukampantā anukampanti. I’m a giver, a donor, and the perfected ones show compassion for me first. Ahaṁ, bhante, dāyako dānapati, maṁ arahanto paṭhamaṁ upasaṅkamantā upasaṅkamanti. I’m a giver, and the perfected ones approach me first. Ahaṁ, bhante, dāyako dānapati, mayhaṁ arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇhanti. I’m a giver, and the perfected ones receive alms from me first. Ahaṁ, bhante, dāyako dānapati, mayhaṁ arahanto paṭhamaṁ dhammaṁ desentā desenti. I’m a giver, and the perfected ones teach me Dhamma first. Ahaṁ, bhante, dāyako dānapati, mayhaṁ kalyāṇo kittisaddo abbhuggato: I’m a giver, and I have this good reputation: Ahaṁ, bhante, dāyako dānapati yaṁyadeva parisaṁ upasaṅkamāmi, yadi khattiyaparisaṁ …pe… yadi samaṇaparisaṁ visārado upasaṅkamāmi amaṅkubhūto. I’m a giver, I enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
“Na kho ahaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. “Sir, I don’t understand the detailed meaning of what the Buddha has said in brief. ahaṁ → nāhaṁ (sya-all)
“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Evamevaṁ kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho. “In the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening. So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi; Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
“Na kho ahaṁ, bhante, jānāmi: “Sir, I don’t know So kho ahaṁ, bhante, pasannacitto bhagavantaṁ payirupāsiṁ. With confident heart I paid homage to the Buddha. So kho ahaṁ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Atha kho ahaṁ, bhante, taṁ purisaṁ pakkosāpetvā vāmena hatthena pajāpatiṁ gahetvā dakkhiṇena hatthena bhiṅgāraṁ gahetvā tassa purisassa oṇojesiṁ. Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water. Evaṁ vutte, ahaṁ, bhante, tā devatā evaṁ vadāmi: When they say this I say to them: ‘maṁ vā devatā upasaṅkamanti, ahaṁ vā devatāhi saddhiṁ sallapāmī’ti. the deities come to me, and I have a conversation with them. Na ca kho ahaṁ jānāmi— But I don’t know
“Na kho ahaṁ, bhante, jānāmi: “Sir, I don’t know So kho ahaṁ, bhante, pasannacitto bhagavantaṁ payirupāsiṁ. With confident heart I paid homage to the Buddha. So kho ahaṁ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṁ agamāsiṁ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṁ. I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. Atha kho ahaṁ, bhante, taṁ purisaṁ pakkosāpetvā vāmena hatthena pajāpatiṁ gahetvā dakkhiṇena hatthena bhiṅgāraṁ gahetvā tassa purisassa oṇojesiṁ. Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water. Evaṁ vutte, ahaṁ, bhante, tā devatā evaṁ vademi: When they say this I say to them: ‘maṁ tā devatā upasaṅkamanti, ahaṁ vā devatāhi saddhiṁ sallapāmī’ti. the deities come to me, and I have a conversation with them. Na ca kho ahaṁ jānāmi: But I don’t know
‘ahaṁ pacāmi, ime na pacanti; nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti, Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’
evamevaṁ kho ahaṁ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṁ anatikkamanīye”ti. In the same way, sir, I accept these eight principles of respect as not to be transgressed so long as life lasts.”
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ rūpāni ca passeyyaṁ; ‘What if I were to both perceive light and see forms? So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi; So after some time, living alone, withdrawn, diligent, keen, and resolute, I perceived light and saw visions. ‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ; ‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion? So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi; So after some time … I perceived light and saw visions. And I associated with those deities, conversed, and engaged in discussion. ‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ: ‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi, tā ca devatā jānāmi: So after some time … I perceived light and saw visions. And I associated with those deities … And I found out which orders of gods those deities came from. ‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ: ‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi, tā ca devatā jānāmi: So after some time …
“ahaṁ kho, bhante, bhāvemi maraṇassatin”ti. “Sir, I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.” Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. That’s how I develop mindfulness of death.”
‘ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho pana me karontassa kāyo kilanto. Handāhaṁ nipajjāmī’ti. ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ ‘ahaṁ kho maggaṁ agamāsiṁ. Maggaṁ kho pana me gacchantassa kāyo kilanto. Handāhaṁ nipajjāmī’ti. ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo kilanto akammañño. Handāhaṁ nipajjāmī’ti. ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is tired and unfit for work. I’d better have a lie down.’ ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo garuko akammañño māsācitaṁ maññe. Handāhaṁ nipajjāmī’ti. ‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṁ nipajjāmī’ti. ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ ‘ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. ‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ ahaṁ kho maggaṁ agamāsiṁ. Maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi …pe… ‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ … ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo lahuko kammañño. Handāhaṁ vīriyaṁ ārabhāmi …pe… ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ … ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo balavā kammañño. Handāhaṁ vīriyaṁ ārabhāmi …pe… ‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ … ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
evamevaṁ kho ahaṁ, bhante, pathavīsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will. evamevaṁ kho ahaṁ, bhante, āposamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. In the same way, I live with a heart like water, abundant, expansive, limitless, free of enmity and ill will. evamevaṁ kho ahaṁ, bhante, tejosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. In the same way, I live with a heart like fire, abundant, expansive, limitless, free of enmity and ill will. evamevaṁ kho ahaṁ, bhante, vāyosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. In the same way, I live with a heart like the wind, abundant, expansive, limitless, free of enmity and ill will. evamevaṁ kho ahaṁ, bhante, rajoharaṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. In the same way, I live with a heart like a rag, abundant, expansive, limitless, free of enmity and ill will. evamevaṁ kho ahaṁ, bhante, caṇḍālakumārakacaṇḍālakumārikāsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. In the same way, I live with a heart like an outcaste boy or girl, abundant, expansive, limitless, free of enmity and ill will. evamevaṁ kho ahaṁ, bhante, usabhachinnavisāṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. In the same way, I live with a heart like a bull with horns cut, abundant, expansive, limitless, free of enmity and ill will. evamevaṁ kho ahaṁ, bhante, iminā pūtikāyena aṭṭīyāmi harāyāmi jigucchāmi. In the same way, I’m horrified, repelled, and disgusted by this rotten body. evamevaṁ kho ahaṁ, bhante, imaṁ kāyaṁ pariharāmi chiddāvachiddaṁ uggharantaṁ paggharantaṁ. In the same way, I carry around this body that’s leaking and oozing from holes and cracks. “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo ahaṁ āyasmantaṁ sāriputtaṁ asatā tucchā musā abhūtena abbhācikkhiṁ. “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, hollow, lying, untruthful claim.
Ahaṁ tena samayena velāmo brāhmaṇo ahosiṁ. I myself was the brahmin Velāma at that time. Ahaṁ taṁ dānaṁ adāsiṁ mahādānaṁ. I gave that gift, a great offering.
‘ahaṁ anantena ñāṇena anantaṁ lokaṁ jānaṁ passaṁ viharāmī’ti. ‘With infinite knowledge I know and see that the world is infinite.’ ‘ahaṁ anantena ñāṇena anantaṁ lokaṁ jānaṁ passaṁ viharāmī’ti. ‘With infinite knowledge I know and see that the world is finite.’ ‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. ‘I will reach the end of the world by traveling.’ ‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. ‘I will reach the end of the world by traveling.’
‘ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi. ‘These days I live crowded by other males, females, younglings, and cubs. ‘ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu. Sohaṁ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṁ upanighaṁsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṁ bhañjitvā sākhābhaṅgena kāyaṁ parimajjitvā attamano soṇḍaṁ saṁharati. ‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches. ogāhā → ettha pisaddo sabbatthapi, parimajjitvā → parimadditvā (bj, pts1ed) | soṇḍaṁ saṁharati → kaṇḍuṁ saṁhanti (bj, pts1ed); kaṇḍuṁ saṁhanati (sya-all) ‘ahaṁ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. ‘These days I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and monastics of other religions and their disciples.
‘sace kho ahaṁ kāmesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseveyyaṁ, ‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that. bahulaṁ kareyyaṁ → bahulīkareyyaṁ (bj, sya-all, pts1ed) So kho ahaṁ, ānanda, aparena samayena kāmesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that. So kho ahaṁ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ‘sace kho ahaṁ vitakkesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, avitakke ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me avitakke cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. ‘Suppose that, seeing the drawbacks of placing the mind, I were to cultivate that. And suppose that, realizing the benefits of not placing the mind, I were to develop that. It’s possible that my mind would be secure in not placing the mind; it would be confident, settled, and decided about it. And I would see it as peaceful.’ So kho ahaṁ, ānanda, aparena samayena vitakkesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, avitakke ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, I saw the drawbacks of placing the mind and cultivated that, and I realized the benefits of not placing the mind and developed that. So kho ahaṁ, ānanda, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. And so, as the placing of the mind and keeping it connected were stilled … I entered and remained in the second absorption. ‘sace kho ahaṁ pītiyā ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nippītike ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nippītike cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. ‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would be secure in being free from rapture; it would be confident, settled, and decided about it. And I would see it as peaceful.’ So kho ahaṁ, ānanda, aparena samayena pītiyā ādīnavaṁ disvā taṁ bahulamakāsiṁ, nippītike ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that. So kho ahaṁ, ānanda, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. And so, with the fading away of rapture … I entered and remained in the third absorption. ‘sace kho ahaṁ upekkhāsukhe ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, adukkhamasukhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me adukkhamasukhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. ‘Suppose that, seeing the drawbacks of bliss with equanimity, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were to develop that. It’s possible that my mind would be secure in being without pleasure and pain; it would be confident, settled, and decided about it. And I would see it as peaceful.’ So kho ahaṁ, ānanda, aparena samayena upekkhāsukhe ādīnavaṁ disvā taṁ bahulamakāsiṁ adukkhamasukhe ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, I saw the drawbacks of bliss with equanimity and cultivated that, and I realized the benefits of being without pleasure and pain and developed that. So kho ahaṁ, ānanda, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. And so, giving up pleasure and pain … I entered and remained in the fourth absorption. ‘sace kho ahaṁ rūpesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākāsānañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. ‘Suppose that, seeing the drawbacks of forms, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I were to develop that. It’s possible that my mind would become secure in the dimension of infinite space; it would be confident, settled, and decided about it. And I would see it as peaceful.’ So kho ahaṁ, ānanda, aparena samayena rūpesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that. So kho ahaṁ, ānanda, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāmi. And so, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space. ‘sace kho ahaṁ ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me viññāṇañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. ‘Suppose that, seeing the drawbacks of the dimension of infinite space, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I were to develop that. It’s possible that my mind would become secure in the dimension of infinite consciousness; it would be confident, settled, and decided about it. And I would see it as peaceful.’ So kho ahaṁ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that. So kho ahaṁ, ānanda, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāmi. And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness. ‘sace kho ahaṁ viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākiñcaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. ‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were to develop that. It’s possible that my mind would become secure in the dimension of nothingness; it would be confident, settled, and decided about it. And I would see it as peaceful.’ So kho ahaṁ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that. So kho ahaṁ, ānanda, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi. And so, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness. ‘sace kho ahaṁ ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nevasaññānāsaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. ‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were to develop that. It’s possible that my mind would become secure in the dimension of neither perception nor non-perception; it would be confident, settled, and decided about it. And I would see it as peaceful.’ So kho ahaṁ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that. So kho ahaṁ, ānanda, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi. And so, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception. ‘sace kho ahaṁ nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me saññāvedayitanirodhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. ‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were to develop that. It’s possible that my mind would become secure in the cessation of perception and feeling; it would be confident, settled, and decided about it. And I would see it as peaceful.’ So kho ahaṁ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that. So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu. And so, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended. Yato ca kho ahaṁ, ānanda, imā nava anupubbavihārasamāpattiyo evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, athāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
“Ye te, ānanda, dhammā tesaṁ tesaṁ adhivuttipadānaṁ abhiññā sacchikiriyāya saṁvattanti, visārado ahaṁ, ānanda, tattha paṭijānāmi. “Ānanda, I claim to be assured regarding the teachings that lead to realizing by insight the various different hypotheses. adhivuttipadānaṁ → adhimuttipadānaṁ (sya-all, pts1ed, mr) "
“Kataññutaṁ kho ahaṁ, bhante, kataveditaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. “Sir, it’s because of my gratitude and thanks for the Buddha that I demonstrate such utmost devotion, conveying my manifest love. Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is a reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā dīgharattaṁ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. Yampi, bhante, bhagavā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ …pe… sacchikatvā upasampajja viharati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Evaṁ vutte, ahaṁ, bhante, migasālaṁ upāsikaṁ etadavocaṁ: an10.75 Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso. I, or someone like me, may pass judgment on people. Ahaṁ vā, ānanda → ahamvānanda (bj); ahañcānanda (sya-all, mr) " ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso. I, or someone like me, may pass judgment on people. ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso. I, or someone like me, may pass judgment on people. ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso. I, or someone like me, may pass judgment on people. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso. I, or someone like me, may pass judgment on people.
‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ dutiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ tatiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ catutthaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākāsānañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ viññāṇañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākiñcaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ nevasaññānāsaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti. ‘I enter and emerge from the first absorption, the second absorption, the third absorption, and the fourth absorption. And I enter and emerge from the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. And I enter and emerge from the cessation of perception and feeling.’ ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi …pe… “I enter and emerge from the first absorption … ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti. and the cessation of perception and feeling.”’ ‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ dutiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ tatiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ catutthaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākāsānañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ viññāṇañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākiñcaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ nevasaññānāsaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti. ‘I enter and emerge from the first absorption … and the cessation of perception and feeling.’ ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi …pe… “I enter and emerge from the first absorption … ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti. and the cessation of perception and feeling.”’
“Abhiññāya kho ahaṁ, uttiya, sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti. “Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.”
“Na kho ahaṁ, āvuso, evaṁdiṭṭhi: “That’s not my view, reverend.” “Na kho ahaṁ, āvuso, evaṁdiṭṭhi: “That’s not my view, reverend.” “Na kho ahaṁ, āvuso, evaṁdiṭṭhi: “That’s not my view, reverend.” “Na kho ahaṁ, āvuso, na jānāmi na passāmi. “That’s not so, reverend. ‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— an10.96 ‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— an10.96 ‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— an10.96 ‘na kho ahaṁ, āvuso, na jānāmi na passāmi. you say, ‘That’s not so, reverend.
‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ: ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that ‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ: ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that
tathā paṭipajjitabban’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. and practice accordingly.’ And this is how I understand the detailed meaning of this passage for recitation.
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. And this is how I understand the detailed meaning of this passage for recitation.
Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti → so ajānaṁ vā ahaṁ jānāmīti, jānaṁ vā ahaṁ na jānāmīti, apassaṁ vā ahaṁ passāmīti, passaṁ vā ahaṁ na passāmīti (pts1ed, mr)
Ujugatikassa kho pana ahaṁ, bhikkhave, ujupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say:
“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. “I don’t understand the detailed meaning of what Master Gotama has said in brief.
evamevaṁ kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ sevanāya. In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless. ekādasa amatadvārāni → ekādasannaṁ amatadvārānaṁ (sabbattha) " evamevaṁ kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. In the same way, I’m able to flee to safety through any one of these eleven doors to the deathless.
seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti They say such things as: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” adhiciṇṇaṁ → āciṇṇaṁ (bj); aviciṇṇaṁ (pts1ed) ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. ‘I don’t truly understand what is skillful and what is unskillful. ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. ‘I don’t truly understand what is skillful and what is unskillful. ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. ‘I don’t truly understand what is skillful and what is unskillful.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pūraṇaṁ kassapaṁ etadavocaṁ: When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. So kho ahaṁ, bhante, pūraṇassa kassapassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. So I neither approved nor dismissed that statement of Pūraṇa Kassapa. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, makkhaliṁ gosālaṁ etadavocaṁ: When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. So kho ahaṁ, bhante, makkhalissa gosālassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. So I neither approved nor dismissed that statement of the bamboo-staffed ascetic Gosāla. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, ajitaṁ kesakambalaṁ etadavocaṁ: When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. So kho ahaṁ, bhante, ajitassa kesakambalassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. So I neither approved nor dismissed that statement of Ajita of the hair blanket. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pakudhaṁ kaccāyanaṁ etadavocaṁ: When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. So kho ahaṁ, bhante, pakudhassa kaccāyanassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ, So I neither approved nor dismissed that statement of Pakudha Kaccāyana. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ: When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. So kho ahaṁ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. So I neither approved nor dismissed that statement of the Jain Ñātika. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, sañcayaṁ belaṭṭhaputtaṁ etadavocaṁ: When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. So kho ahaṁ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. So I neither approved nor dismissed that statement of Sañjaya Belaṭṭhiputta. Ahaṁ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face. Ahaṁ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. Whereas I’m a farmer, a householder, a hard worker, someone who builds up their capital. Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ ‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. dn2 ‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; dn2 ‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. dn2 ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. dn2 ‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. dn2 Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ agacchiṁ → agañchiṁ (sya-all, km); agañciṁ (pts1ed)
Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā; But, dear Ambaṭṭha, I am the one who gives the hymns, Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti. Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.”
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this, “Abhijānāmahaṁ, brāhmaṇa, evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā, ahaṁ tena samayena purohito brāhmaṇo ahosiṁ tassa yaññassa yājetā”ti. “I do recall that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.”
“disvāva ahaṁ taṁ bhagavantaṁ gamissāmi arahantaṁ sammāsambuddhan”ti. “I’ll go only after I’ve seen the Blessed One, the perfected one, the fully awakened Buddha.” ‘yadagge ahaṁ, mahāli, bhagavantaṁ upanissāya viharāmi, na ciraṁ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṁhitāni rajanīyānī’ti. ‘Mahāli, soon I will have been living in dependence on the Buddha for three years. I see divine sights that are pleasant, sensual, and arousing, but I don’t hear divine sounds that are pleasant, sensual, and arousing.’ Ahaṁ etadavocaṁ: I said this: Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. ‘But reverends, I know and see like this. Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. ‘But reverends, I know and see like this. Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. ‘But reverends, I know and see like this. Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. ‘But reverends, I know and see like this.
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. “But reverends, I know and see like this. Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. “But reverends, I know and see like this. Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. “But reverends, I know and see like this. Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. “But reverends, I know and see like this.
“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.”
Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi: This is how I understand what the Buddha said: “Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti. “I describe the peak of perception as both one and many.” Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti. That’s how I describe the peak of perception as both one and many.” “Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti. “I believe in a substantial self, sir, which has form, made up of the four primary elements, and consumes solid food.” “Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti. “Sir, I believe in a mind-made self which is complete in all its various parts, not deficient in any faculty.” “Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti. “Sir, I believe in a formless self which is made of perception.” ‘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!’ Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: I teach the Dhamma for the giving up of these three kinds of reincarnation: Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya; tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. So tamhāpi gāmā amuṁ gāmaṁ gacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. Somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’
“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: “Kevaḍḍha, I do not teach Dhamma to the mendicants like this: “na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: dn11 “Imaṁ kho ahaṁ, kevaṭṭa, iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi. “Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power. “Imaṁ kho ahaṁ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṁ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi. “Seeing this drawback in revealing, I’m horrified, repelled, and disgusted by demonstrations of revealing. Evañca kho ahaṁ taṁ, āvuso, pucchāmi: I am asking Evañca kho ahaṁ taṁ, āvuso, pucchāmi: I am asking Evaṁ vutte, ahaṁ, kevaṭṭa, taṁ bhikkhuṁ etadavocaṁ— When he said this, I said to him:
“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— “An individual with wrong view is reborn in one of two places, I say: “Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— “An individual with wrong view is reborn in one of two places, I say: Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— An individual with wrong view is reborn in one of two places, I say: Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— dn12
Ahaṁ evaṁ vadāmi: dn13 ‘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!’
Imasmiññeva kho, bhikkhave, bhaddakappe ahaṁ etarahi arahaṁ sammāsambuddho loke uppanno. And in the present fortunate eon, I have arisen in the world, perfected and fully awakened. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho khattiyo jātiyā ahosiṁ, khattiyakule uppanno. I was born as an aristocrat into an aristocrat family. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ. Gotama is my clan. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho assatthassa mūle abhisambuddho. I was awakened at the root of a peepal tree. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. dn14 “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. dn14 “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ. dn14 “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. dn14 ‘Ahaṁ kho, deva, pabbajito nāmā’ti. ‘Sire, I am what is called a renunciate.’ ‘Ahaṁ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti. ‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’ Ahaṁ pana idheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti. I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’ ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ, ‘Who should I teach first of all?
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”ti. “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!” ucchecchāmi → ucchejjāmi (sya-all, km, pts1ed); ucchijjāmi (mr) | anayabyasanaṁ āpādessāmī”ti → āpādessāmi vajjīti (bj); āpādessāmi vajjinti (sya-all, km) “ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”’ti. “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’ ‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti. ‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’” “evaṁ pasanno ahaṁ, bhante, bhagavati; “Sir, I have such confidence in the Buddha that ‘evaṁpasanno ahaṁ, bhante, bhagavati; ‘I have such confidence in the Buddha that “Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito: “And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that ‘evaṁpasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti?
Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti. I’ll commence the rainy season residence right here in the little village of Beluva.” ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya. ‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha. ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā.
Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto. I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life. Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ: When he had spoken, I said to Māra: Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ: When he had spoken, I said to Māra: ‘Na kho ahaṁ, āvuso, addasan’ti. ‘No, friend, I didn’t see them.’ ‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti. ‘No, friend, I didn’t hear a sound.’ ‘Na kho ahaṁ, āvuso, sutto ahosin’ti. ‘No, friend, I wasn’t asleep.’ Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ: Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them, ‘Idheva kho ahaṁ, āvuso, ahosin’ti. ‘I was right here, friend.’ ‘Na kho ahaṁ, āvuso, addasan’ti. ‘No, friend, I didn’t see anything.’ ‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti. ‘No, friend, I didn’t hear a sound.’ ‘Na kho ahaṁ, āvuso, sutto ahosin’ti. ‘No, friend, I wasn’t asleep.’ “sace kho ahaṁ kosinārake malle ekamekaṁ bhagavantaṁ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṁ ratti vibhāyissati. “If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light. evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’”ti. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.” evaṁ pasanno ahaṁ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty. evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.
Yato ahaṁ pabbajito subhadda; since I went forth. “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.”
Assaṁ nu kho ahaṁ rājā cakkavattī’ti. Am I then a wheel-turning monarch?’ ‘appossukko tvaṁ, deva, hohi, ahaṁ te dhanena dhanakaraṇīyaṁ karissāmī’ti. ‘Relax, sire. I will take care of the treasury.’ ‘ataramāno, sārathi, rathaṁ pesehi, yathā ahaṁ brāhmaṇagahapatike cirataraṁ passeyyan’ti. ‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’ na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. Ahaṁ tena samayena rājā mahāsudassano ahosiṁ. But you should not see it like that. I myself was King Mahāsudassana at that time.
Addasaṁ kho ahaṁ, ānanda, māgadhake paricārake ‘yaṅgatikā te bhavanto yaṁabhisamparāyā’ti. dn18 ‘janavasabho ahaṁ, bhagavā; ‘I am Janavasabha, Blessed One! janavasabho ahaṁ, sugatā’ti. I am Janavasabha, Holy One!’ “Na kho ahaṁ, bhante, abhijānāmi ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni ‘janavasabho’ti nāmadheyyaṁ sutvā. “No, sir. But when I heard the word, I got goosebumps! ‘bimbisāro ahaṁ, bhagavā; ‘I am Bimbisāra, Blessed One! bimbisāro ahaṁ, sugatāti. I am Bimbisāra, Holy One! Idaṁ sattamaṁ kho ahaṁ, bhante, vessavaṇassa mahārājassa sahabyataṁ upapajjāmi, so tato cuto manussarājā bhavituṁ pahomi. This is the seventh time I am reborn in the company of the Great King Vessavaṇa. When I pass away from here, I can become a king of men. manussarājā bhavituṁ pahomi → so ito cuto manussesu rājā bhavituṁ pahomi (sya-all, km); amanussarājā divi homi (pts1ed) Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā’”ti. For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’ ‘Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmī’ti ca vadesi, ‘āsā ca pana me santiṭṭhati sakadāgāmitāyā’ti ca vadesi, kutonidānaṁ panāyasmā janavasabho yakkho evarūpaṁ uḷāraṁ visesādhigamaṁ sañjānātī”ti? “For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’ yadagge ahaṁ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṁ, bhante, dīgharattaṁ avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya. From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner. ekantikato → ekantato (sya-all, km); ekantagato (pts1ed)
Kiṁ nu kho ahaṁ brahmānaṁ sanaṅkumāraṁ puccheyyaṁ diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā”ti? Should I ask him about what is beneficial for this life or lives to come?” “kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ, aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. “I’m a skilled in what is beneficial for this life, and others even ask me about it. “‘Hitvā mamattan’ti ahaṁ, bhoto, ājānāmi. “Sir, I understand what ‘giving up possessiveness’ means. iti ‘hitvā mamattan’ti ahaṁ, bhoto, ājānāmi. That’s how I understand ‘giving up possessiveness’. ‘Ekodibhūto’ti ahaṁ, bhoto, ājānāmi. Sir, I understand what ‘at one’ means. iti ‘ekodibhūto’ti ahaṁ, bhoto, ājānāmi. That’s how I understand ‘at one’. ‘Karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi. Sir, I understand what ‘compassionate’ means. Iti ‘karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi. That’s how I understand ‘compassionate’. Āmagandhe ca kho ahaṁ, bhoto, bhāsamānassa na ājānāmi. But I don’t understand what you say about putrefaction. “Yathā kho ahaṁ, bhoto, āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṁ ajjhāvasatā. “As I understand what you say about putrefaction, it’s not easy to quell while living at home. reṇuṁ bhūmipatiṁ ahaṁ; the lord of the land: ahaṁ paripūrayāmi te; I’ll supply them for you. bhūmisenāpati ahaṁ; for I command the nation’s army. Tuvaṁ pitā ahaṁ putto, You are my father, I am your son! “Saddahāmi ahaṁ bhoto, “I have faith, O Steward, Ahaṁ tena samayena mahāgovindo brāhmaṇo ahosiṁ. I myself was the brahmin Great Steward at that time. Ahaṁ tesaṁ sāvakānaṁ brahmalokasahabyatāya maggaṁ desesiṁ. And I taught those disciples the path to rebirth in the company of Brahmā.
Yato kho ahaṁ, bhante, taṁ bhaginiṁ nālatthaṁ kenaci pariyāyena. Since I couldn’t win that sister by any means, ahaṁ antaṁ karomi te”ti. question you have.” “Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement: ‘ahaṁ kho, mārisa, sakko devānamindo’ti. ‘Dear sir, I am Sakka, lord of gods.’ Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” “Cha kho ahaṁ, bhante, atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. “I see six reasons to speak of such joy and happiness, sir. Imaṁ kho ahaṁ, bhante, paṭhamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. This is the first reason. Imaṁ kho ahaṁ, bhante, dutiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. This is the second reason. Imaṁ kho ahaṁ, bhante, tatiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. This is the third reason. Imaṁ kho ahaṁ, bhante, catutthaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. This is the fourth reason. Imaṁ kho ahaṁ, bhante, pañcamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. This is the fifth reason. Imaṁ kho ahaṁ, bhante, chaṭṭhaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. This is the sixth reason. Ime kho ahaṁ, bhante, cha atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. Seeing these six reasons I speak of such joy and happiness. Ahaṁ vande mahāvīraṁ, I bow to the great hero,
“Purimeneva ahaṁ opammena bhoto kassapassa attamano abhiraddho. “I was delighted and satisfied with your very first simile, Master Kassapa! “Ahaṁ, bhante, pāyāsi rājañño”ti. “Sir, I am the chieftain Pāyāsi.” Ahaṁ pana, bhante, asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ. But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the Four Great Kings, in an empty sirisa palace.
Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: When Sunakkhatta said this, I said to him, ahaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti? “Sir, I shall live dedicated to the Buddha”?’ ahaṁ, bhante, bhagavantaṁ uddissa viharissāmīti. live dedicated to me. ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti? “Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’ ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatī’ti? “Sir, I shall live dedicated to the Buddha, and the Buddha will perform a superhuman demonstration of psychic power for me”?’ ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; dn24 ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatīti. dn24 ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti? “Come, live dedicated to me and I will describe the origin of the world to you”?’ ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatī’ti? “Sir, I shall live dedicated to the Buddha, and the Buddha will describe the origin of the world to me”?’ ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. dn24 ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatīti. dn24 ‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi. ‘I’m not jealous of the perfected ones, you silly man. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti? Did the prediction I made about the aristocrat of Kuru turn out to be correct, or not?’ Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi, ‘I’m not jealous of the perfected ones, you silly man. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: He came to me, bowed, and sat down to one side. I said to him, yatheva te ahaṁ acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti? Did the declaration I made about Kaḷāramaṭṭaka turn out to be correct, or not?’ Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: I said to him, ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti. come into my presence without giving up those things, his head may explode.’ ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. his head may explode. ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti? dn24 ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti? dn24 ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. dn24 ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. dn24 ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. his head may explode.” ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. dn24 ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. dn24 Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: When he said this, I said to the assembly, ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti. come into my presence without giving up those things, his head may explode.’ ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. dn24 Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: When he said this, I said to the assembly, ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. his head may explode. ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti. dn24 ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. dn24 ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ āgaccheyyanti, muddhāpi tassa vipateyyāti. dn24 Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: When he said this, I said to the assembly, ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. come into my presence without giving up those things, his head may explode. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti. his head may explode.’ Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, yatheva te ahaṁ acelaṁ pāthikaputtaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ aññathā vā’ti? Did the declaration I made about Pāṭikaputta turn out to be correct, or not?’ Evaṁpasanno ahaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ, yathā ahaṁ subhaṁ vimokkhaṁ upasampajja vihareyyan”ti. Sir, I am quite confident that the Buddha is capable of teaching me so that I can enter and remain in the liberation on the beautiful.”
“Evaṁ paripuṇṇāyapi kho ahaṁ, nigrodha, tapojigucchāya anekavihite upakkilese vadāmī”ti. “But even such a completed mortification has many defects, I say.” Ahaṁ kho pana, nigrodha, evaṁ vadāmi: Nigrodha, this is what I say: ‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Etu viññū puriso asaṭho amāyāvī ujujātiko ahamanusāsāmi ahaṁ dhammaṁ desemi. dn25 Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.
Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti. I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’ Assaṁ nu kho ahaṁ rājā cakkavattī’ti. Am I then a wheel-turning monarch?’ Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti. dn26 ‘sace kho ahaṁ yo yo paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissati, tassa tassa dhanamanuppadassāmi, evamidaṁ adinnādānaṁ pavaḍḍhissati. ‘If I provide money to anyone who steals from others, it will only increase the stealing.
“evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti. “Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.” ‘evaṁpasanno ahaṁ, bhante, bhagavati; ‘I have such confidence in the Buddha that “Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito: “And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that pana te → kiṁ pana (pts1ed) ‘evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti? dn28 ‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. ‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’ ‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. dn28 ‘Kiṁ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. dn28 ‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. ‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’ ‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. dn28 ‘Kiṁ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. But if they were to ask: ‘Reverend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘No.’ ‘kiṁ panāyasmā sāriputto ekaccaṁ abbhanujānāti, ekaccaṁ na abbhanujānātī’ti, evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: ‘But why does Venerable Sāriputta grant this in respect of some but not others?’ I would answer them like this,
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” Ahaṁ kho pana, cunda, etarahi satthā loke uppanno arahaṁ sammāsambuddho. I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened. Ahaṁ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto. I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life. Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi. Cunda, I do not teach you solely for restraining defilements that affect the present life. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? Shall I explain them to you in the wrong way? tathā → tattha (bj, sya-all, mr) | byākātabbā, kiṁ vo ahaṁ te → kiṁ te ahante aññatitthiye (sya1ed, sya2ed); kiṁ no ahaṁ (pts1ed) | Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi → etthantare pāṭho si potthake natthi Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? Shall I explain them to you in the wrong way? Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? dn29 Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. I don’t see any such expositions that are equal to my own, still less superior. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. I don’t see any such expositions that are equal to my own, still less superior. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? dn29 tathā → tattha (bj, sya1ed, sya2ed, pts1ed) | byākarissāmi → byākarissāmīti (bj, csp1ed); vyākarissāmi (pts1ed) Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? dn29 byākātabbā, kiṁ vo ahaṁ te tathā → kiṁ vo ahaṁ te tattha (bj); kiṁ te ahaṁ te tattha (sya1ed, sya2ed) Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. I don’t see any such expositions that are equal to my own, still less superior. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi, kuto bhiyyo. I don’t see any such expositions that are equal to my own, still less superior. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? Shall I explain them to you in the wrong way? byākarissāmi → byākarissāmīti (bj, csp1ed) "
So kho ahaṁ, bhante, pituvacanaṁ sakkaronto garuṁ karonto mānento pūjento kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassāmi— Honoring, respecting, and venerating my father’s words, I rose early and left Rājagaha and, with my clothes and hair all wet, raised my joined palms to revere the various quarters—
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti. ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti. ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti. ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is tired and unfit for work. I’d better have a lie down.’ ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti. ‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti. ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… ‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… ‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’ ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… ‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’ ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ Āsajja dānaṁ deti, bhayā dānaṁ deti, ‘adāsi me’ti dānaṁ deti, ‘dassati me’ti dānaṁ deti, ‘sāhu dānan’ti dānaṁ deti, ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun’ti dānaṁ deti, ‘idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṁ deti. A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti. ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti. ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti …pe… ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is tired and unfit for work. I’d better have a lie down.’… ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti. ‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’… ‘ahaṁ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā. ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… ‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’… ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… ‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’… ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’… ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. ‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’… ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Evaṁ kho ahaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattenā”ti. That’s how I describe a brahmin who is master of the three Vedic knowledges in terms of the teaching, not by mere oral recitation.”
Ahaṁ antaṁ karomi te”ti. question you have.” “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.”
“ye kho keci loke arahanto vā arahattamaggaṁ vā samāpannā, ahaṁ tesaṁ aññataro”ti. “I am one of those in the world who are perfected or on the path to perfection.”
“Dvinnaṁ kho te ahaṁ, āvuso, dhammānaṁ pāṭibhogo— “I can guarantee you two things—Dvinnaṁ kho te ahaṁ → dvinnaṁ kho tesaṁ (pts-vp-pli1); dvinnaṁ kho nesaṁ (mr)
So kho ahaṁ, bhante, evaṁ rakkhito gopito santo bhīto ubbiggo ussaṅkī utrāsī vihāsiṁ. But although I was guarded and defended in this way, I remained fearful, scared, suspicious, and nervous. Imaṁ kho ahaṁ, bhante, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesiṁ: It is for this reason that, even in the wilderness, at the foot of a tree, or in an empty dwelling, I frequently expressed this heartfelt sentiment: Imaṁ → idaṁ (bj, mr) | udānesiṁ → udānemi (bj, mr) "
“anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi; “I lead the spiritual life dissatisfied. ‘anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī’”ti.
‘anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī’”ti? you are unable to keep up the spiritual life; that you shall resign the training and return to a lesser life?” So kho ahaṁ, bhante, tamanussaramāno anabhirato brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti. Recalling that, I am dissatisfied and shall resign the training.” Ahaṁ te pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti. I guarantee you five hundred dove-footed nymphs.”
“ahaṁ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. “These days I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and monastics of other religions and their disciples. “ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti, ākiṇṇo dukkhaṁ na phāsu viharāmi. “These days I live crowded by other males, females, younglings, and cubs. I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me. Crowded, I live in suffering and discomfort. “ahaṁ kho pubbe ākiṇṇo vihāsiṁ bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ. “Formerly I lived crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and monastics of other religions and their disciples. Crowded, I live in suffering and discomfort. “ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ. “Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Crowded, I lived in suffering and discomfort.
Tehi paṭhamaṁ ociṇṇaṁ ahaṁ pacchā osārissāmi. First they go undercover, then I have them report to me. osārissāmi → otarissāmi (bj, sya-all); oyāyissāmi (bj-a, sya-a); osāpayissāmi (pts-vp-pli1 sn3.11:1 [11. Sattajaṭilasutta])
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. ‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ? Na nu kho ahosiṁ atītamaddhānaṁ? Kiṁ nu kho ahosiṁ atītamaddhānaṁ? Kathaṁ nu kho ahosiṁ atītamaddhānaṁ? Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ? ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past? Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ? Na nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti? Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ ‘ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti? ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’
‘ahaṁ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; ‘Mendicants, I have eaten and refused more food, being full, and having had as much as I need.
So kho ahaṁ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā— Some time later, that’s what I did. ‘kiṁ nu kho ahaṁ aññadatthu bhayapaṭikaṅkhī viharāmi? ‘Why do I always meditate expecting that fear and terror to come? So kho ahaṁ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṁ bhayabheravaṁ paṭivinemi. I didn’t stand still or sit down or lie down until I had got rid of that fear and dread while walking. So kho ahaṁ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṁ bhayabheravaṁ paṭivinemi. I didn’t walk or sit down or lie down until I had got rid of that fear and dread while standing. So kho ahaṁ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṁ bhayabheravaṁ paṭivinemi. I didn’t lie down or stand still or walk until I had got rid of that fear and dread while sitting. So kho ahaṁ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṁ bhayabheravaṁ paṭivinemi. I didn’t sit up or stand still or walk until I had got rid of that fear and dread while lying down. Ahaṁ kho pana, brāhmaṇa, rattiṁyeva samānaṁ rattīti sañjānāmi, divāyeva samānaṁ divāti sañjānāmi. I perceive that it’s night when in fact it is night, and perceive that it’s day when in fact it is day. So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Dve kho ahaṁ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi— I see two reasons to frequent remote lodgings in the wilderness and the forest.
Cittuppādampi kho ahaṁ, cunda, kusalesu dhammesu bahukāraṁ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu. Cunda, I say that even giving rise to the thought of skillful qualities is very helpful, let alone following that path in body and speech. bahukāraṁ → bahūpakāraṁ (mr)
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— mn12 Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— mn12 Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— mn12 Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— mn12 Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— mn12 Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: In the same way, when I’ve comprehended the mind of a person, I understand: so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti: I’d step forward or back ever so mindfully, so I was full of pity regarding even a drop of water, thinking: so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi. I would plunge deep into a wilderness region and stay there. evameva kho ahaṁ, sāriputta, yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi. mn12 So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi. I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves. So kho ahaṁ, sāriputta, aññataraṁ bhiṁsanakaṁ vanasaṇḍaṁ ajjhogāhetvā viharāmi. I would plunge deep into an awe-inspiring forest grove and stay there. So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe; And on days such as the cold spell when the snow falls in the January winter, I stayed in the open by night and in the forest by day. antaraṭṭhakā himapātasamayā → antaraṭṭhake himapātasamaye (bj, pts1ed) So kho ahaṁ, sāriputta, susāne seyyaṁ kappemi chavaṭṭhikāni upadhāya. I would make my bed in a charnel ground, with the bones of the dead for a pillow. So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. Due to eating so little, when I tried to urinate or defecate I fell face down right there. So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. mn12 So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. mn12 So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ. But Sāriputta, I did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones by that conduct, that practice, that grueling work. Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. For now I am old, elderly, and senior, I’m advanced in years, and have reached the final stage of life. I am eighty years old.
Evaṁ vutte, ahaṁ, mahānāma, te nigaṇṭhe etadavocaṁ: When they said this, I said to them, ‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ. ‘But I am capable of experiencing perfect happiness for one day and night without moving my body or speaking. Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni … I am capable of experiencing perfect happiness for two days … Taṁ kiṁ maññathāvuso nigaṇṭhā, evaṁ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṁ vā’ti? What do you think, reverends? This being so, who lives in greater pleasure, King Bimbisāra or I?’
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness does not become established, my mind does not become immersed in samādhi, my defilements do not come to an end, and I do not arrive at the supreme sanctuary from the yoke. ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness does not become established … ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi.
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness becomes established … ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘… my mindfulness does not become established … ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘… my mindfulness does not become established … ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘… my mindfulness becomes established … ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living supported by this person, my mindfulness becomes established …
evaṁvādī kho ahaṁ, āvuso, evamakkhāyī”ti. That is my doctrine, and that is what I assert.” Evaṁ vutte, ahaṁ, bhikkhave, daṇḍapāṇiṁ sakkaṁ etadavocaṁ: mn18 evaṁvādī kho ahaṁ, āvuso, evamakkhāyī’ti. mn18 etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi— just this is the end of the underlying tendencies to desire, repulsion, views, doubt, conceit, the desire to be reborn, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and disputes, of accusations, divisive speech, and lies. This is where these bad, unskillful qualities cease without anything left over.’ This is how I understand the detailed meaning of this passage for recitation. etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. mn18
So kho ahaṁ, bhikkhave, yo cāyaṁ kāmavitakko yo ca byāpādavitakko yo ca vihiṁsāvitakko— So I assigned sensual, malicious, and cruel thoughts So kho ahaṁ, bhikkhave, uppannuppannaṁ kāmavitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ. So I gave up, got rid of, and eliminated any sensual thoughts that arose. pajahameva → pajjahameva (sya-all); pajahāmeva (pts1ed) | byantameva → byanteva (bj, pts1ed) | vinodameva → vinodanameva (sya-all); vinodemeva (pts1ed) So kho ahaṁ, bhikkhave, uppannuppannaṁ vihiṁsāvitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ. So I gave up, got rid of, and eliminated any cruel thoughts that arose. Evameva kho ahaṁ, bhikkhave, addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. In the same way, I saw that unskillful qualities have the drawbacks of sordidness and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi. So I stilled, settled, unified, and immersed my mind internally. sannisādemi ekodiṁ karomi → ekodi karomi (pts1ed) So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi, sannisādemi, ekodiṁ karomi samādahāmi. So I stilled, settled, unified, and immersed my mind internally. So kho ahaṁ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
‘kiṁ nu kho ahaṁ sīghaṁ gacchāmi? ‘Why am I walking so quickly? ‘kiṁ nu kho ahaṁ saṇikaṁ gacchāmi? ‘Why am I walking slowly? ‘kiṁ nu kho ahaṁ ṭhito? ‘Why am I standing still? ‘kiṁ nu kho ahaṁ nisinno? ‘Why am I sitting?
ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi. ‘I eat my food in one sitting per day. Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. ‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti. ‘I shall make this great earth be without earth!’ ‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti. ‘I shall draw pictures in space, making pictures appear there.’ ‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti. ‘I shall burn and scorch the river Ganges with this blazing grass torch.’ ‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti. ‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’
“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “Absolutely, reverends. As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.” “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. mn22 ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. mn22 ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. mn22 “Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. “Absolutely, sir. As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.” Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū. But if I’ve said anything that you don’t understand, you should ask me about it, or some competent mendicants.
Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṁ ime paṭhame samaṇabrāhmaṇe vadāmi. This first group of ascetics and brahmins is just like the first herd of deer, I say. Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṁ ime dutiye samaṇabrāhmaṇe vadāmi. This second group of ascetics and brahmins is just like the second herd of deer, I say. Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṁ ime tatiye samaṇabrāhmaṇe vadāmi. This third group of ascetics and brahmins is just like the third herd of deer, I say. Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṁ ime catutthe samaṇabrāhmaṇe vadāmi. This fourth group of ascetics and brahmins is just like the fourth herd of deer, I say.
‘kiṁ nu kho ahaṁ attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno … maraṇadhammo samāno … sokadhammo samāno … attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi? ‘Why do I, being liable to be reborn, grow old, fall sick, sorrow, die, and become corrupted, seek things that have the same nature? So kho ahaṁ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. ‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘I have, reverend.’ Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. I am like you and you are like me. So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him, udako → uddako (bj, sya-all, pts1ed) So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā. So kho ahaṁ, bhikkhave, tattheva nisīdiṁ— So I sat down right there, thinking, So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ. And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought the unborn supreme sanctuary from the yoke, extinguishment—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary from the yoke, extinguishment—and I found it. Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings. Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes. ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ‘Who should I teach first of all? ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ‘Who should I teach first of all? ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ‘Who should I teach first of all? Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi, in the deer park at Isipatana. Evaṁ vutte, ahaṁ, bhikkhave, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ: I replied to Upaka in verse: ahaṁ satthā anuttaro; I am the supreme Teacher. Yathā yathā kho ahaṁ, bhikkhave, upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. Yet as I drew closer, the group of five mendicants were unable to stop themselves as they had agreed. Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. Dutiyampi kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: So for a second time I said to them, Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. Asakkhiṁ kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṁ. I was able to persuade the group of five mendicants.
“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. “Just now, good sir, I’ve come from the presence of the ascetic Gotama.” Evameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ: In the same way, because I saw four footprints of the ascetic Gotama I came to the conclusion, Yato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ: It’s because I saw these four footprints of the ascetic Gotama that I came to the conclusion,
Ahaṁ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṁ, bhikkhave, ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. Mendicants, I am skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks I am worth listening to and trusting, it will be for their lasting welfare and happiness.”
“Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati: “This is how I guide my disciples, and my instructions to disciples generally proceed on these topics: Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti. This is how I guide my disciples, and how instruction to my disciples generally proceeds.”
“Evaṁ pasanno ahaṁ bhoto gotamassa. “I am quite confident that Master Gotama api ca te ahaṁ byākarissāmi. Nevertheless, I will answer you. Yato kho ahaṁ, aggivessana, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, taṁ vata me uppannā vā sukhā vedanā cittaṁ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṁ pariyādāya ṭhassatīti netaṁ ṭhānaṁ vijjatī”ti. Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.” netaṁ ṭhānaṁ → netaṁ kho ṭhānaṁ (bj, pts1ed) So kho ahaṁ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. ‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘I have, reverend.’ Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. I am like you and you are like me. So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him, So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā. So kho ahaṁ, aggivessana, tattheva nisīdiṁ So I sat down right there, thinking: So kho ahaṁ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. So that’s what I did, So kho ahaṁ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi. So I dismissed those deities, saying, ‘There’s no need.’ So kho ahaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhāresiṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ. So that’s what I did, So kho ahaṁ, aggivessana, udaracchaviṁ parimasissāmīti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, piṭṭhikaṇṭakaṁ parimasissāmīti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. So kho ahaṁ, aggivessana, vaccaṁ vā muttaṁ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. Due to eating so little, when I tried to urinate or defecate I fell face down right there. So kho ahaṁ, aggivessana, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ ‘na kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. So I ate some solid food. Yato kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañca bhikkhū nibbijja pakkamiṁsu: But when I ate some solid food, they left disappointed in me, saying, So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāretvā, balaṁ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 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.”
So kho ahaṁ, mārisa moggallāna, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṁ nāma pāsādaṁ māpesiṁ. When I returned from that battle as a conqueror, I created the Palace of Victory. “Idhāhaṁ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsiṁ. Ekamantaṁ ṭhito kho ahaṁ, mārisa moggallāna, bhagavantaṁ etadavocaṁ: “My dear Moggallāna, I approached the Buddha, bowed, stood to one side, and said to him, Evaṁ vutte, ahaṁ, moggallāna, sakkaṁ devānamindaṁ etadavocaṁ mn37 Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti. “That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.” bhāsitā”ti → abhāsitthāti (mr) "
“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti. “Absolutely, reverends. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.” “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti. mn38 ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. mn38 ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. mn38 “Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti. “Absolutely, sir. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.” ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti? ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”
‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ, tassa me te kammantā samijjhiṁsu. mn39 ‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti. mn39 ‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. mn39 ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. mn39 ‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ. mn39 Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya, so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatrapi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrapi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ agacchiṁ → agañchiṁ (bj, sya-all, km); āgañchiṁ (si, pts1ed)
imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ appahānā ‘na samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. These stains, defects, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. As long as they have not given these up, they do not practice in the way that is proper for an ascetic, I say. Yasmā ca kho ahaṁ, bhikkhave, saṅghāṭikampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ paḷāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhikaṁ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. But sometimes I see someone with these bad qualities who is an outer robe wearer. That’s why I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe. Yasmā ca kho ahaṁ, bhikkhave, jaṭilakampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ palāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhiṁ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi. But sometimes I see someone with these bad qualities who is a matted-hair ascetic. That’s why I say that you don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair. imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ pahānā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. These stains, defects, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. When they have given these up, they are practicing in the way that is proper for an ascetic, I say.
‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. ‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’ ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’
‘imaṁ nu kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti? ‘When I develop, cultivate, and make much of this view, do I personally gain serenity and quenching?’ ‘imaṁ kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti. ‘When I develop, cultivate, and make much of this view, I personally gain serenity and quenching.’
Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ: When he had spoken, I said to him, Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ: When he had spoken, I said to Māra, Ahaṁ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti. But I haven’t fallen into your hands; I’m not under your sway.’ brahmaṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṁ, brahme, gatiñca pajānāmi, jutiñca pajānāmi: Brahmā, I will lie close to you, in your domain, subject to your will, and expendable. And in addition, Brahmā, I understand your range and your light: Evaṁ kho te ahaṁ, brahme, gatiñca pajānāmi jutiñca pajānāmi: That’s how I understand your range and your light. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? So Brahmā, I am not your equal in knowledge, still less your inferior. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? So Brahmā, I am not your equal in knowledge, still less your inferior. Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabhiññāya pathaviṁ nāpahosiṁ, pathaviyā nāpahosiṁ, pathavito nāpahosiṁ, pathaviṁ meti nāpahosiṁ, pathaviṁ nābhivadiṁ. Having directly known earth as earth, and having directly known that which does not fall within the scope of experience based on earth, I did not conceive it to be earth, I did not conceive it in earth, I did not conceive it as earth, I did not conceive that ‘earth is mine’, I did not affirm earth. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? So Brahmā, I am not your equal in knowledge, still less your inferior. Āpaṁ kho ahaṁ, brahme …pe… Having directly known water … tejaṁ kho ahaṁ, brahme …pe… fire … vāyaṁ kho ahaṁ, brahme …pe… air … bhūte kho ahaṁ, brahme …pe… creatures … deve kho ahaṁ, brahme …pe… gods … pajāpatiṁ kho ahaṁ, brahme …pe… the Progenitor … brahmaṁ kho ahaṁ, brahme …pe… Brahmā … ābhassare kho ahaṁ, brahme …pe… the gods of streaming radiance … subhakiṇhe kho ahaṁ, brahme …pe… the gods replete with glory … vehapphale kho ahaṁ, brahme …pe… the gods of abundant fruit … abhibhuṁ kho ahaṁ, brahme …pe… the Vanquisher … 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. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? So Brahmā, I am not your equal in knowledge, still less your inferior. Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ: So I said to him, Atha kho ahaṁ, bhikkhave, tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsiṁ: Then I used my psychic power to will that Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ: When he had spoken, I said to Māra, Ahaṁ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi. But I am.
‘imesaṁ kho ahaṁ bhikkhūnaṁ sīlavantānaṁ kalyāṇadhammānaṁ neva jānāmi āgatiṁ vā gatiṁ vā. ‘I don’t know the course of rebirth of these ethical mendicants of good character. ‘evampi kho ahaṁ karonto imesaṁ bhikkhūnaṁ sīlavantānaṁ kalyāṇadhammānaṁ neva jānāmi āgatiṁ vā gatiṁ vā, yannūnāhaṁ brāhmaṇagahapatike anvāviseyyaṁ: ‘Even when I do this I don’t know the course of rebirth of these ethical mendicants of good character. Why don’t I take possession of these brahmins and householders and say, 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. ahaṁ niccomhi sassato. that I am permanent and eternal?’ ‘ahaṁ bālaṁ ḍahāmī’ti; ‘I’ll burn the fool!’
evameva kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ bhāvanāya. In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless. evameva kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. In the same way, I’m able to flee to safety through any one of these eleven doors to the deathless.
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi. In three cases I say that meat may not be eaten: imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi. These are three cases in which meat may not be eaten. Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi. In three cases I say that meat may be eaten: imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi. These are three cases in which meat may be eaten.
“Tīṇi kho ahaṁ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṁ— “I describe three kinds of deed for performing bad deeds: “Imesaṁ kho ahaṁ, tapassi, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ manokammaṁ mahāsāvajjataraṁ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṁ, no tathā vacīkamman”ti. “I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.” “Ito hi kho ahaṁ, bhante, āgacchāmi samaṇassa gotamassa santikā”ti. “Just now, sir, I’ve come from the presence of the ascetic Gotama.” Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” “Sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; “I will debate on the basis of truth, sir. ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi, mn56 ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; mn56 ‘ahaṁ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ karissāmī’ti. ‘In one moment I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’ ‘ahaṁ imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ karissāmī’ti. ‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’ ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; mn56 ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; mn56 Etaṁ kho te ahaṁ, bhante, nālatthaṁ, na kho me, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya. Sir, I couldn’t get you to accept that it wasn’t a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine. Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. If your child is a boy, I’ll buy you a male monkey, Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. but if it’s a girl, I’ll buy a female monkey.’
“Addhā kho te ahaṁ, puṇṇa, na labhāmi. “Clearly, Puṇṇa, I’m not getting through to you when I say: Micchādiṭṭhissa kho ahaṁ, puṇṇa, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. “etaṁ kho te ahaṁ, puṇṇa, nālatthaṁ. “This is what I didn’t get through to you when I said: “Addhā kho te ahaṁ, seniya, na labhāmi. “Clearly, Seniya, I’m not getting through to you when I say: Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. “etaṁ kho te ahaṁ, seniya, nālatthaṁ. “This is what I didn’t get through to you when I said: Evaṁ pasanno ahaṁ, bhante, bhagavati; I am quite confident that the Buddha pahoti bhagavā tathā dhammaṁ desetuṁ yathā ahaṁ cevimaṁ govataṁ pajaheyyaṁ, ayañceva acelo seniyo kukkuravatiko taṁ kukkuravataṁ pajaheyyā”ti. is capable of teaching me so that I can give up this cow observance, and the naked ascetic Seniya can give up that dog observance.” “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.”
‘yannu kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— ‘Does this act with the body that I want to do lead to hurting myself, hurting others, or hurting both? ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— ‘This act with the body that I want to do leads to hurting myself, hurting others, or hurting both. ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya— ‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both. ‘yannu kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both? ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘This act with the body that I am doing leads to hurting myself, hurting others, or hurting both. ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— ‘This act with the body that I am doing doesn’t lead to hurting myself, hurting others, or hurting both. ‘yannu kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both? ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ, idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘This act with the body that I have done leads to hurting myself, hurting others, or hurting both. ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— ‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both. ‘yannu kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— ‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both? …’ … ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— mn61 ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya— mn61 ‘yannu kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— mn61 ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— mn61 ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— mn61 ‘yannu kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— mn61 saṁvattati → saṁvatti (pts1ed) ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘This act of speech that I have done leads to hurting myself, hurting others, or hurting both. ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— ‘This act of speech that I have done doesn’t lead to hurting myself, hurting others, or hurting both. ‘yannu kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— ‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both? …’ … ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— mn61 ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya— mn61 ‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— mn61 ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— mn61 ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— mn61 ‘yannu kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— mn61 saṁvattati → saṁvattatīti (si); saṁvatti (pts1ed) ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both. ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— ‘This act with the mind that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: ‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you’?” ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: ‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me’?” ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: ‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you.’ ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: ‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me.’
“Ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi; “Mendicants, I eat my food in one sitting per day. ekāsanabhojanaṁ kho, ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. “ahaṁ kho, bhante, na ussahāmi ekāsanabhojanaṁ bhuñjituṁ; “Sir, I’m not going to try to eat my food in one sitting per day. “Evampi kho ahaṁ, bhante, na ussahāmi bhuñjituṁ; “Sir, I’m not going to try to eat that way, either. Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṁ ājānīyasusūpamaṁ dhammapariyāyaṁ desesiṁ. There were only a few of you there at the time when I taught the exposition of the teaching on the simile of the thoroughbred colt. Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi. Still, Bhaddāli, I shall teach the exposition of the teaching on the simile of the thoroughbred colt.
Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ: When she said this, I said to her, Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. I call this person ‘fettered’, not ‘detached’. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. I call this person ‘fettered’, not ‘detached’. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. I also call this person ‘fettered’, not ‘detached’. Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti. I call this person ‘detached’, not ‘fettered’. idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. This belongs to the perturbable, I say. idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. This belongs to the perturbable, I say. idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. This belongs to the perturbable. idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi. This belongs to the imperturbable. idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this is not enough, I say: give it up, go beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. iti kho ahaṁ, udāyi, nevasaññānāsaññāyatanassapi pahānaṁ vadāmi. So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception.
Ahaṁ vā hi, moggallāna, bhikkhusaṅghaṁ parihareyyaṁ sāriputtamoggallānā vā”ti. For either I should lead the mendicant Saṅgha, or else Sāriputta and Moggallāna.”
“ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. “Mendicants, I abstain from eating at night. rattibhojanā → rattibhojanaṁ (mr) Imaṁ kho ahaṁ, bhikkhave, imesaṁ bhikkhūnaṁ appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. Seeing this fruit of diligence for those mendicants, I say that they still have work to do with diligence. imassa kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. And I say that this mendicant has no work to do with diligence. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. I say that this mendicant has no work to do with diligence. Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. I say that this mendicant still has work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. I say that this mendicant also still has work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. I say that this mendicant also still has work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. I say that this mendicant also still has work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. I say that this mendicant also still has work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.
“Saṅkhittenapi kho te ahaṁ, vaccha, kusalākusalaṁ deseyyaṁ, vitthārenapi kho te ahaṁ, vaccha, kusalākusalaṁ deseyyaṁ; “Vaccha, I can teach you what is skillful and what is unskillful in brief or in detail. api ca te ahaṁ, vaccha, saṅkhittena kusalākusalaṁ desessāmi. Still, let me do so in brief. “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.”
imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ— Suppose I obstinately stick to this view and insist that, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ— Suppose I obstinately stick to this view and insist that, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ— Suppose I obstinately stick to this view and insist that,
“Ahaṁ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… “Well, when I was still a layperson I used to amuse myself, supplied and provided with sights known by the eye … sounds known by the ear … So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men. paricārayamāno → paricāriyamāno (sya-all, pts1ed) | tūriyehi → turiyehi (bj, sya-all, km, pts1ed) | vassike cattāro → vassike pāsāde cattāro (sya-all, km) “Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… “In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds … “Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… “In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds … “Evaṁ pasanno ahaṁ bhoto gotamassa. “I am quite confident that Master Gotama “Evaṁ pasanno ahaṁ bhoto gotamassa. “I am quite confident that Master Gotama ‘dīgharattaṁ vata, bho, ahaṁ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho— ‘For such a long time I’ve been cheated, tricked, and deceived by that person with this dirty, soiled garment when he said, ‘dīgharattaṁ vata bho ahaṁ iminā cittena nikato vañcito paluddho. ‘For such a long time I’ve been cheated, tricked, and deceived by this mind. “Evaṁ pasanno ahaṁ bhoto gotamassa. “I am quite confident that Master Gotama “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.”
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṁ me asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” “Pañca kho ahaṁ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. “Sir, I see five such qualities in the Buddha. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṁ kho ahaṁ, bhante, bhagavati paṭhamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the first such quality I see in the Buddha. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati dutiyaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the second such quality I see in the Buddha. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati tatiyaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the third such quality I see in the Buddha. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati catutthaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the fourth such quality I see in the Buddha. Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati pañcamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the fifth such quality I see in the Buddha. Ime kho ahaṁ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti. These are the five qualities I see in the Buddha, because of which his disciples honor, respect, revere, and venerate him; and after honoring and respecting him, they remain loyal to him.” Ahaṁ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. But sometimes I even eat this bowl full to the brim, or even more. Ahaṁ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni. But sometimes I wear robes offered by householders that are strong, yet next to which bottle-gourd down is coarse. Ahaṁ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ. But sometimes I even eat by invitation boiled fine rice with the dark grains picked out, served with many soups and sauces. nimantanepi → nimantanassāpi (mr) Ahaṁ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. But sometimes I even stay in bungalows, plastered inside and out, draft-free, with latches fastened and windows shuttered. phusitaggaḷesu → phussitaggalesu (bj); phussitaggaḷesu (cck, pts1ed) Ahaṁ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. But sometimes I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and monastics of other religions and their disciples. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya; tassa evamassa: ‘ahaṁ kho sakamhā gāmā aññaṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’
“catūhi kho ahaṁ, gahapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ. “Householder, when an individual has four qualities I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment. imehi kho ahaṁ, gahapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti. When an individual has these four qualities I describe them as an invincible ascetic.” Catūhi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati. When an individual has four qualities I describe them, not as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment—but as having achieved the same level as a little baby. imehi kho ahaṁ, thapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati. When an individual has these four qualities I describe them, not as an invincible ascetic, but as having achieved the same level as a little baby. Dasahi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ. When an individual has ten qualities, master builder, I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment. 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. imehi kho ahaṁ, thapati, dasahi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti. When an individual has these ten qualities, I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.”
yadā ca kho ahaṁ, bhante, imaṁ parisaṁ upasaṅkanto homi athāyaṁ parisā mamaññeva mukhaṁ ullokentī nisinnā hoti: But when I have come to the assembly, they sit gazing up at my face alone, thinking, ‘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!’
‘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!’ Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṁ dhammaṁ desemi; In the same way, let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.
‘Tena hi, samma ghaṭikāra, ahaṁ agārasmā anagāriyaṁ pabbajissāmī’ti. ‘Well then, dear Ghaṭīkāra, I shall go forth from the lay life to homelessness.’ Ahaṁ tena samayena jotipālo māṇavo ahosin”ti. I myself was the student Jotipāla at that time.”
“anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. “Sir, I have my parents’ permission to go forth from the lay life to homelessness. nisinno ahaṁ sake āsane”ti. I’m sitting on my own seat.” ‘ahaṁ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. ‘I’m now old, elderly, and senior. I’m advanced in years and have reached the final stage of life. ‘ahaṁ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. ‘I’m now sick, suffering, gravely ill. ‘ahaṁ kho pubbe aḍḍho ahosiṁ mahaddhano mahābhogo. ‘I used to be rich, affluent, and wealthy. “Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. “Great king, the Blessed One who knows and sees, the perfected one, the fully awakened Buddha has taught these four summaries of the teaching for recitation. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness. Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. The Blessed One who knows and sees, the perfected one, the fully awakened Buddha taught these four summaries of the teaching. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.” ahaṁ → ye’haṁ (bj); yamahaṁ (sya-all, km, mr) “Ahosiṁ ahaṁ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. “I was, Master Raṭṭhapāla. Atha kho aññe imaṁ bhogaṁ paṭipajjissanti; ahaṁ pana yathākammaṁ gamissāmī”ti. Rather, others will take over this property, while I pass on according to my deeds.” ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya? ‘Please sir, you should know this. I come from the east. ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi parasamuddato? mn82 Tasmā ahaṁ pabbajitomhi rāja. I went forth, O King.
Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. mn83 Tassa te ahaṁ, mahārāja, sahassayuttaṁ ājaññarathaṁ pahiṇissāmi; I shall send a chariot harnessed with a thousand thoroughbreds for you, great king. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. mn83 Ahaṁ tena samayena rājā maghadevo ahosiṁ. I myself was King Makhādeva at that time. Ahaṁ taṁ kalyāṇaṁ vattaṁ nihiniṁ, mayā taṁ kalyāṇaṁ vattaṁ nihitaṁ; I was the one who founded that good practice, Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: Ānanda, I say to you: Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: Ānanda, I say to you:
So kho ahaṁ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. ‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘I have, reverend.’ Iti yādiso ahaṁ, tādiso tuvaṁ; yādiso tuvaṁ tādiso ahaṁ. I am like you and you are like me. So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him, udako → uddako (bj, sya-all, km, pts1ed) So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā. So kho ahaṁ, rājakumāra, tattheva nisīdiṁ: So I sat down right there, thinking, So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. So that’s what I did, So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi. So I dismissed those deities, saying, ‘There’s no need.’ So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ. So that’s what I did, So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. Due to eating so little, when I tried to urinate or defecate I fell face down right there. So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ ‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. So I ate some solid food. Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: But when I ate some solid food, they left disappointed in me, saying, So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption … Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. evameva kho ahaṁ, rājakumāra; buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. mn85 ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? ‘Who should I teach first of all? ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? ‘Who should I teach first of all? ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? ‘Who should I teach first of all? Evaṁ vutte, ahaṁ, rājakumāra, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ: I replied to Upaka in verse: ahaṁ satthā anuttaro; I am the supreme Teacher. Yathā yathā kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. Yet as I drew closer, the group of five mendicants were unable to stop themselves as they had agreed. Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. Dutiyampi kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: So for a second time I said to them, Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. mn85 Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. Asakkhiṁ kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ. I was able to persuade the group of five mendicants. “Evaṁ, bhante, kusalo ahaṁ hatthārūḷhe aṅkusagayhe sippe”ti. “Yes, sir.”
“Ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā”ti. “I’ve stopped, Aṅgulimāla—now you stop.” ‘ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā’ti. ‘I’ve stopped, Aṅgulimāla—now you stop.’ “Ṭhito ahaṁ aṅgulimāla sabbadā, “Aṅgulimāla, I have forever stopped— Addasaṁ kho ahaṁ, bhante, sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ. mn86 ahaṁ dantomhi tādinā. without rod or sword. Coro ahaṁ pure āsiṁ, I used to be a bandit,
Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. jīvikāya → jīvitassa (bj); jīvikaṁ (bj-a); jīvitaṁ (sya-all, km, pts1ed, mr) Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown.
Ahaṁ kho pana, tāta uttara, mantānaṁ dātā; But, dear Uttara, I am the one who gives the hymns, Kiṁ nu kho ahaṁ samaṇaṁ gotamaṁ puccheyyaṁ: Should I ask him about “kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ. “I’m well versed in the benefits that apply to this life, “brahmāyu ahaṁ, bho gotama, brāhmaṇo; “I am the brahmin Brahmāyu, Master Gotama! brahmāyu ahaṁ, bho gotama, brāhmaṇo”ti. I am the brahmin Brahmāyu!”
Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti. Master Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”
‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti. mn95 Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo; This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,
Ariyaṁ kho ahaṁ, brāhmaṇa, lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. I declare that a person’s own wealth is the noble, transcendent teaching. Evameva kho ahaṁ, brāhmaṇa, ariyaṁ lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. In the same way, I declare that a person’s own wealth is the noble, transcendent teaching.
“Etthāpi kho ahaṁ, māṇava, vibhajjavādo; “On this point, too, I speak after analyzing the question, ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti? ‘I declare the result of these five things after realizing it with my own insight’?” ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti? ‘I declare the result of these five things after realizing it with my own insight’?” ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; mn99 ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; mn99 “Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. “Just now, good sir, I’ve come from the presence of the ascetic Gotama.”
“Diṭṭhadhammābhiññāvosānapāramippattānaṁ, ādibrahmacariyaṁ paṭijānantānampi kho ahaṁ, bhāradvāja, vemattaṁ vadāmi. “I say there is a diversity among those who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in the present life. So kho ahaṁ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. ‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘I have, reverend.’ Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. I am like you and you are like me. So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him, So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā. So kho ahaṁ, bhāradvāja, tattheva nisīdiṁ: So I sat down right there, thinking: So kho ahaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. So that’s what I did, So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose. So kho ahaṁ, bhāradvāja, tā devatā paccācikkhāmi, ‘halan’ti vadāmi. So I dismissed those deities, saying, ‘There’s no need.’ So kho ahaṁ, bhāradvāja, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ. So that’s what I did, So kho ahaṁ, bhāradvāja, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. So kho ahaṁ, bhāradvāja, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. Due to eating so little, when I tried to urinate or defecate I fell face down right there. So kho ahaṁ, bhāradvāja, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ ‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. So I ate some solid food. Yato kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: But when I ate some solid food, they left disappointed in me, saying, So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption …
“ahaṁ kho pubbe sallena viddho ahosiṁ savisena gāḷhūpalepanena. “Earlier I was struck by an arrow thickly smeared with poison, so ahaṁ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṁ. mn101 Evaṁ vutte, ahaṁ, bhikkhave, te nigaṇṭhe etadavocaṁ: When they said this, I said to them, Evaṁvādī kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi. When I said this, I did not see any legitimate defense of their doctrine from the Jains. Evaṁvādī → evaṁvādīsu (mr) | kañci → kiñci (bj, cck, pts1ed, mr) Evaṁvādīpi kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi. When I said this, I did not see any legitimate defense of their doctrine from the Jains. Evaṁvādīpi → evaṁvādīsupi (mr) ‘ahaṁ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. ‘I’m in love with that woman, full of intense desire and lust.
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” Adhiciṇṇaṁ → āciṇṇaṁ (bj); aviciṇṇaṁ (si); aviciṇṇan (pts1ed) ‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. ‘No, reverends, I don’t recall committing such an offense.’ ‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. ‘No, reverends, I don’t recall committing such an offense.’ ‘ahaṁ kho, āvuso, ummādaṁ pāpuṇiṁ cetaso vipariyāsaṁ. ‘Reverends, I had gone mad, I was out of my mind. ‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti. ‘Sir, I have fallen into such-and-such an offense. I confess it.’ ‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. ‘No, reverends, I don’t recall committing such an offense.’ ‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā; ‘Reverends, I don’t recall committing a serious offense of that nature. sarāmi ca kho ahaṁ, āvuso, evarūpiṁ appamattikaṁ āpattiṁ āpajjitā’ti. But I do recall committing a light offense.’ ‘sarāmi kho ahaṁ, āvuso, evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā. ‘Reverend, I do recall committing the kind of serious offense that entails expulsion or close to it. Yadi saṅghassa pattakallaṁ, ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ ṭhapetvā gihipaṭisaṁyuttan’ti. If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’ Yadi saṅghassa pattakallaṁ, ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ ṭhapetvā gihipaṭisaṁyuttan’ti. If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’
‘diṭṭhe kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi. ‘Reverends, I live without attraction or repulsion for what is seen; independent, untied, liberated, detached, my mind free of limits. Sute kho ahaṁ, āvuso …pe… I live without attraction or repulsion for what is heard … mute kho ahaṁ, āvuso … thought … viññāte kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi. or known; independent, untied, liberated, detached, my mind free of limits. ‘rūpaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. ‘Reverends, knowing that form is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for form. upāyūpādānā → upayūpādānā (bj, mr); upādāyupādānā (sya-all); upāyupādānā (pts1ed) | virāgunaṁ → virāgaṁ (bj, pts1ed); virāgutaṁ (ṭīkā) Vedanaṁ kho ahaṁ, āvuso …pe… Knowing that feeling … saññaṁ kho ahaṁ, āvuso … perception … saṅkhāre kho ahaṁ, āvuso … choices … viññāṇaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. consciousness is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for consciousness. ‘pathavīdhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca pathavīdhātunissitaṁ attānaṁ. ‘Reverends, I’ve not taken the earth element as self, nor is there a self based on the earth element. Āpodhātuṁ kho ahaṁ, āvuso …pe… I’ve not taken the water element … tejodhātuṁ kho ahaṁ, āvuso … fire element … vāyodhātuṁ kho ahaṁ, āvuso … air element … ākāsadhātuṁ kho ahaṁ, āvuso … space element … viññāṇadhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca viññāṇadhātunissitaṁ attānaṁ. consciousness element as self, nor is there a self based on the consciousness element. ‘pubbe kho ahaṁ, āvuso, agāriyabhūto samāno aviddasu ahosiṁ. ‘Formerly, reverends, when I was still a layperson, I was ignorant. So kho ahaṁ, āvuso, aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. After some time I gave up a large or small fortune, and a large or small family circle. I shaved off hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. evameva kho ahaṁ, āvuso; santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṁ samādāyeva pakkamiṁ. In the same way, I became content with robes to look after the body and almsfood to look after the belly. Wherever I went, I set out taking only these things.
‘ahaṁ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti. ‘I have gone forth from an eminent family, unlike these other mendicants.’ ‘ahaṁ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti. ‘I have gone forth from an extremely wealthy family, unlike these other mendicants.’ ‘ahaṁ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti. ‘I’m well-known and famous. These other mendicants are obscure and insignificant.’ ‘ahaṁ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. ‘I receive robes, almsfood, lodgings, and medicines and supplies for the sick, unlike these other mendicants.’ ‘ahaṁ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti. mn113 ‘ahaṁ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti. mn113 ‘ahaṁ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti. mn113 ‘ahaṁ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti. mn113 ‘ahaṁ khomhi paṁsukūliko, ime panaññe bhikkhū na paṁsukūlikā’ti. mn113 ‘ahaṁ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti. mn113 ‘ahaṁ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti. mn113 ‘ahaṁ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti. ‘I eat in one sitting per day, unlike these other mendicants.’ ‘ahaṁ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. ‘I have attained the first absorption, unlike these other mendicants.’ ‘ahaṁ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti. ‘I have attained the fourth absorption, unlike these other mendicants.’ ‘ahaṁ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti. mn113 ‘ahaṁ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti. mn113 ‘ahaṁ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti. mn113 ‘ahaṁ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti. ‘I have attained the dimension of neither perception nor non-perception, unlike these other mendicants.’
“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi. “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī”ti. Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.” “imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi. “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī”ti. Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.” “imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi. “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmī”ti. Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Na kho te ahaṁ, rājakumāra, sakkomi yathāsutaṁ yathāpariyattaṁ dhammaṁ desetuṁ. “I’m not competent to do so, Prince. “Deseyyaṁ kho te ahaṁ, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ. “Then I shall teach you. Sace ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, iccetaṁ kusalaṁ; If I understand the meaning of what you say, that’s good. ājānissāmi → ājāneyyāmi (sya-all, mr) no ce ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṁ tattha bhavantaṁ aggivessanaṁ uttariṁ paṭipucchissāmī”ti. If not, then I will leave each to his own, and not question you about it further.” tiṭṭhissāmi → tiṭṭheyyāmi (mr) ‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. ‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’ ‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. ‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’ ‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. “Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’
So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. And that’s what I do. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. mn128 So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. While meditating diligent, keen, and resolute, I perceived both light and vision of forms. So kho ahaṁ, anuruddhā …pe… While meditating … So kho ahaṁ, anuruddhā …pe… While meditating … So kho ahaṁ, anuruddhā …pe… While meditating … So kho ahaṁ, anuruddhā …pe… While meditating … So kho ahaṁ, anuruddhā …pe… While meditating … So kho ahaṁ, anuruddhā …pe… While meditating … So kho ahaṁ, anuruddhā …pe… While meditating … So kho ahaṁ, anuruddhā …pe… While meditating … So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. While meditating diligent, keen, and resolute, I perceived both light and vision of forms. So kho ahaṁ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahiṁ, When I understood that doubt is a corruption of the mind, I gave it up. So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; While meditating diligent, keen, and resolute, I perceived light but did not see forms, ‘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. So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; While meditating diligent, keen, and resolute, I perceived limited light and saw limited forms, So kho ahaṁ, anuruddhā, savitakkampi savicāraṁ samādhiṁ bhāvesiṁ, avitakkampi vicāramattaṁ samādhiṁ bhāvesiṁ, avitakkampi avicāraṁ samādhiṁ bhāvesiṁ, sappītikampi samādhiṁ bhāvesiṁ, nippītikampi samādhiṁ bhāvesiṁ, sātasahagatampi samādhiṁ bhāvesiṁ, upekkhāsahagatampi samādhiṁ bhāvesiṁ. I developed immersion while placing the mind and keeping it connected; without placing the mind, but just keeping it connected; without placing the mind or keeping it connected; with rapture; without rapture; with pleasure; with equanimity. bhāvesiṁ → bhāvemi (mr) "
Anekapariyāyenapi kho ahaṁ, bhikkhave, nirayakathaṁ katheyyaṁ; I could tell you many different things about hell. Anekapariyāyenapi kho ahaṁ, bhikkhave, tiracchānayonikathaṁ katheyyaṁ; I could tell you many different things about the animal realm. Assaṁ nu kho ahaṁ rājā cakkavattī’ti? Am I then a wheel-turning monarch?’ ‘appossukko tvaṁ, deva, hohi. Ahaṁ te dhanena dhanakaraṇīyaṁ karissāmī’ti. ‘Relax, sire. I will take care of the treasury.’ dhanakaraṇīyaṁ → dhanena karaṇīyaṁ (mr)
evameva kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā’ti. In the same way, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds: ‘These dear beings did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm, or among humans. These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in the ghost realm, the animal realm, or in a lower realm, a bad destination, a world of misery, hell.’
“Evaṁ kho ahaṁ, bhante, bhikkhūnaṁ dhammiyā kathāya sandassesiṁ samādapesiṁ samuttejesiṁ sampahaṁsesiṁ, bhaddekarattassa uddesañca vibhaṅgañca abhāsiṁ— “I was doing so in this way, sir,” replied Ānanda. Evaṁ kho ahaṁ, bhante, bhikkhūnaṁ dhammiyā kathāya sandassesiṁ samādapesiṁ samuttejesiṁ sampahaṁsesiṁ, bhaddekarattassa uddesañca vibhaṅgañca abhāsin”ti. “That’s how I was inspiring the mendicants with a talk on the recitation passage and analysis of One Fine Night.”
“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. “I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti. Master Gotama, please teach me this matter in detail so I can understand the meaning.”
“dassanampi kho ahaṁ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṁ kathāsallāpaṁ? “I don’t recall even seeing the wanderer Potaliputta, Ānanda, so how could we have had such a discussion? Aññāsiṁ kho ahaṁ, ānanda: I knew that
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. And this is how I understand the detailed meaning of this passage for recitation. Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. And this is how I understand the detailed meaning of this passage for recitation.
‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. ‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness, my mind would develop accordingly. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. If I were to apply this equanimity, so pure and bright, to the dimension of nothingness, my mind would develop accordingly. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. If I were to apply this equanimity, so pure and bright, to the dimension of neither perception nor non-perception, my mind would develop accordingly. ‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; ‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness … Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; nothingness … Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; neither perception nor non-perception, my mind would develop accordingly.
Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṁ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. If you don’t have any suitable food, we’ll find it for you. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṁ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. If you don’t have suitable medicine, we’ll find it for you. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṁ āyasmantaṁ channaṁ upaṭṭhahissāmi. If you don’t have a capable carer, we’ll find one for you.
Ahaṁ vadāmītipi so vadeyya, would they say, ‘I speak’, Ahaṁ vadāmītipi so vadeyya, they would say, ‘I speak’, Ahaṁ vadāmītipi so vadeyya; if they’d say, ‘I speak’, Ahaṁ vadāmītipi so vadeyya. they’d still say, ‘I speak’,
‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. ‘I’m a giver, a donor, who praises giving. ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. ‘I’m a giver, a donor, who praises giving. ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. ‘I’m a giver, a donor, who praises giving. ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. ‘I’m a giver, a donor, who praises giving.
Tehi paṭhamaṁ ociṇṇaṁ ahaṁ pacchā osāpayissāmi. First they go undercover, then I have them report to me. osāpayissāmi → oyāyissāmi (bj); ohayissāmi (sya-all, km)
‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya. ‘Please sir, you should know this. I come from the east. ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi dakkhiṇāya disāya. ‘Please sir, you should know this. I come from the south.
Hitvā ahaṁ brāhmaṇa dārudāhaṁ, I’ve given up kindling firewood, brahmin, Arahaṁ ahaṁ brahmacariyaṁ carāmi. I am a perfected one leading the spiritual life.
“Idha me, bho gotama, yaṁ divā pāpakammaṁ kataṁ hoti, taṁ sāyaṁ nhānena pavāhemi, yaṁ rattiṁ pāpakammaṁ kataṁ hoti taṁ pātaṁ nhānena pavāhemi. “It’s because, Master Gotama, whatever bad deeds I’ve done during the day I wash off by bathing at dusk; and whatever bad deeds I’ve done during the night, I wash off by bathing at dawn. Idha me, bho gotama → idha me bho gotama ahaṁ (pts1ed, mr) | nhānena → nahānena (bj, pts1ed); sayaṁ nhānena (sya2ed, km)
“‘āhāretī’ti ahaṁ na vadāmi. “I don’t speak of one who consumes. “‘phusatī’ti ahaṁ na vadāmi. “I don’t speak of one who contacts. “‘vedayatī’ti ahaṁ na vadāmi. “I don’t speak of one who feels. “‘tasatī’ti ahaṁ na vadāmi. “I don’t speak of one who craves. “‘upādiyatī’ti ahaṁ na vadāmi. “I don’t speak of one who grasps.
“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) "
‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ, nanu kho ahosiṁ atītamaddhānaṁ, kiṁ nu kho ahosiṁ atītamaddhānaṁ, kathaṁ nu kho ahosiṁ atītamaddhānaṁ, kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānan’ti; ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’ ahosiṁ nu kho ahaṁ → nu khvāhaṁ (sya-all, km, pts1ed, pts2ed, mr) ‘bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ, nanu kho bhavissāmi anāgatamaddhānaṁ, kiṁ nu kho bhavissāmi anāgatamaddhānaṁ, kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti; ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ ‘ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gamissatī’ti— ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.
‘yagghe, bhante, jāneyyāsi—ahaṁ addasaṁ araññe pavane caramāno purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ tamanugacchiṁ. ‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient route traveled by humans in the past.
“sādhāvuso paviṭṭha, ahaṁ etaṁ pañhaṁ labheyyaṁ. “Reverend Saviṭṭha, please let me answer these questions. Ahaṁ te etaṁ pañhaṁ byākarissāmī”ti. and I will answer them for you.”
“Ahaṁ kho, bhante, dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṁsukūliko ceva paṁsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṁsaṭṭho ceva asaṁsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti. “For a long time, sir, I’ve lived in the wilderness, eaten only almsfood, worn rag robes, and owned just three robes; and I’ve praised these things. I’ve been one of few wishes, content, secluded, aloof, and energetic; and I’ve praised these things.” vīriyārambhassa → viriyārambhassa (bj, sya-all, pts1ed, pts2ed); vīriyārabbhassa (mr)
Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā; Either you or I should advise the mendicants ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti. and give them a Dhamma talk.”
Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā; Either you or I should advise the mendicants ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti. and give them a Dhamma talk.”
Ahaṁ vā, kassapa, bhikkhūnaṁ ovadeyyaṁ tvaṁ vā; Either you or I should advise the mendicants ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti. and give them a Dhamma talk.”
“Ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. “Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi. Whenever I want, as the placing of the mind and keeping it connected are stilled, I enter and remain 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. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi. Whenever I want, with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. Whenever I want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi. Whenever I want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I enter and remain in the dimension of infinite space. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharāmi. Whenever I want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I enter and remain in the dimension of infinite consciousness. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi. Whenever I want, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I enter and remain in the dimension of nothingness. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi. Whenever I want, going totally beyond the dimension of nothingness, I enter and remain in the dimension of neither perception nor non-perception. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi. Whenever I want, going totally beyond the dimension of neither perception nor non-perception, I enter and remain in the cessation of perception and feeling. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ, tiropākāraṁ, tiropabbataṁ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṁ vattemi. Whenever I want, I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. I control the body as far as the Brahmā realm. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi, dibbe ca mānuse ca, ye dūre santike ca. Whenever I want, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and divine, whether near or far. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāmi— Whenever I want, I understand the minds of other beings and individuals, having comprehended them with my mind. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Whenever I want, I recollect my many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details. Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā, ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi. Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. Ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
“kiṁ nu kho, āvuso ānanda, ahaṁ sūcivāṇijako, tvaṁ sūcikāro; “Is that right, Reverend Ānanda? Am I the needle seller and you the needle maker? udāhu ahaṁ sūcikāro, tvaṁ sūcivāṇijako”ti? Or am I the needle maker and you the needle seller?” ‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. ‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. “Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto: “I was the one the Buddha brought up before the Saṅgha of mendicants, saying: ‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. ‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. ‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. “Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto: “I was the one the Buddha brought up before the Saṅgha of mendicants, saying: ‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. ‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
Ahaṁ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmīti. But Kassapa, when I say that I know and see I really do know and see. Ahaṁ pana bhagavato sāṇāni paṁsukūlāni nibbasanāni paṭipajjiṁ. and the Buddha presented me with his worn-out hempen rag robe. Ahaṁ kho, āvuso, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. … Ahaṁ kho, āvuso, yāvade ākaṅkhāmi …pe… sn16.11 Ahaṁ kho, āvuso, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi; I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
‘ahaṁ imaṁ sattiṁ tiṇhaphalaṁ pāṇinā vā muṭṭhinā vā paṭileṇissāmi paṭikoṭṭissāmi paṭivaṭṭessāmī’ti. ‘With my hand or fist I’ll fold this sharp spear over, crumple it, and bend it back!’
‘ahaṁ imesaṁ catunnaṁ daḷhadhammānaṁ dhanuggahānaṁ susikkhitānaṁ katahatthānaṁ katūpāsanānaṁ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṁ gahetvā āharissāmī’ti. ‘When these four well-trained expert archers shoot arrows in four quarters, I’ll catch them before they reach the ground, and then I’ll bring them back.’
‘Ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti. They’re obsessed with the thought: ‘I am form, form is mine!’ Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṁ rūpaṁ vipariṇamati aññathā hoti. But that form of theirs decays and perishes, ‘Ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti. They’re obsessed with the thought: ‘I am feeling, feeling is mine!’ Tassa ‘ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. But that feeling of theirs decays and perishes, ‘Ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti. They’re obsessed with the thought: ‘I am perception, perception is mine!’ Tassa ‘ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. But that perception of theirs decays and perishes, ‘Ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti. They’re obsessed with the thought: ‘I am choices, choices are mine!’ Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. But those choices of theirs decay and perish, ‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti. They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’ Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti. But that consciousness of theirs decays and perishes, ‘Ahaṁ rūpaṁ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti. They’re not obsessed with the thought: ‘I am form, form is mine!’ Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṁ rūpaṁ vipariṇamati aññathā hoti. So when that form of theirs decays and perishes, ‘Ahaṁ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti. They’re not obsessed with the thought: ‘I am feeling, feeling is mine!’ Tassa ‘ahaṁ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. So when that feeling of theirs decays and perishes, ‘Ahaṁ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti. They’re not obsessed with the thought: ‘I am perception, perception is mine!’ Tassa ‘ahaṁ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. So when that perception of theirs decays and perishes, ‘Ahaṁ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti. They’re not obsessed with the thought: ‘I am choices, choices are mine!’ Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. So when those choices of theirs decay and perish, ‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti. They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’ Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti. So when that consciousness of theirs decays and perishes,
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi; ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṁ pacchā avaca; pacchā vacanīyaṁ pure avaca. Sahitaṁ me, asahitaṁ te. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.
‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ paṭhamaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ paṭhamā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the first absorption’ or ‘I have entered the first absorption’ or ‘I am emerging from the first absorption’.” “‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ paṭhamaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ paṭhamā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the first absorption’ or ‘I have entered the first absorption’ or ‘I am emerging from the first absorption’.” "
‘ahaṁ dutiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ dutiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ dutiyā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the second absorption’ or ‘I have entered the second absorption’ or ‘I am emerging from the second absorption’.” “‘ahaṁ dutiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ dutiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ dutiyā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the second absorption’ or ‘I have entered the second absorption’ or ‘I am emerging from the second absorption’.” "
‘ahaṁ tatiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ tatiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ tatiyā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the third absorption’ or ‘I have entered the third absorption’ or ‘I am emerging from the third absorption’.” “‘ahaṁ tatiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ tatiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ tatiyā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the third absorption’ or ‘I have entered the third absorption’ or ‘I am emerging from the third absorption’.” "
‘ahaṁ catutthaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ catutthaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ catutthā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the fourth absorption’ or ‘I have entered the fourth absorption’ or ‘I am emerging from the fourth absorption’.” “‘ahaṁ catutthaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ catutthaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ catutthā jhānā vuṭṭhito’ti vā”ti. ‘I am entering the fourth absorption’ or ‘I have entered the fourth absorption’ or ‘I am emerging from the fourth absorption’.” "
‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā ‘ahaṁ saññāvedayitanirodhā vuṭṭhito’ti vā”ti. ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.” “‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā ‘ahaṁ saññāvedayitanirodhā vuṭṭhito’ti vā”ti. ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.” "
‘ahaṁ cakkhūti vā mama cakkhūti vā …pe… ‘I am the eye’ or ‘the eye is mine.’ ahaṁ jivhāti vā mama jivhāti vā … Or ‘I am the ear … nose … tongue … body …’ ahaṁ manoti vā mama mano’ti vā. Or ‘I am the mind’ or ‘the mind is mine.’ ‘ahaṁ cakkhūti vā mama cakkhūti vā …pe… sn35.69 ahaṁ jivhāti vā mama jivhāti vā …pe… sn35.69 ahaṁ manoti vā mama manoti vā’. sn35.69 “‘ahaṁ cakkhūti vā mama cakkhūti vā …pe… ‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear … ahaṁ jivhāti vā mama jivhāti vā …pe… nose … tongue … body …’ ahaṁ manoti vā mama mano’ti vā”ti. Or ‘I am the mind’ or ‘the mind is mine.’”
Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṁ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. If you don’t have any suitable food, we’ll find it for you. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṁ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. If you don’t have suitable medicine, we’ll find it for you. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṁ āyasmantaṁ channaṁ upaṭṭhahissāmi. If you don’t have a capable carer, we’ll find one for you.
“ahaṁ kho, bhante, na orimaṁ tīraṁ upagacchāmi, na pārimaṁ tīraṁ upagacchāmi, na majjhe saṁsīdissāmi, na thale ussīdissāmi, na maṁ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. “I won’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away.
Ahaṁ ayyassa isidattassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. I’ll make sure that Venerable Isidatta is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”
Ahaṁ ayyassa mahakassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. I’ll make sure that Venerable Mahaka is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”
‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. ‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’ ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’
“Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. “Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. And whenever I want, with the fading away of rapture … I enter and remain in the third absorption. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.
“Ahañce te, gāmaṇi, atītamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: “Chief, if I were to teach you about the origin and ending of suffering in the past, saying Ahañce → ahaṁ ca (bj, cck, sya1ed, km, pts1ed, mr) Ahañce te, gāmaṇi, anāgatamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: If I were to teach you about the origin and ending of suffering in the future, saying Ahañce → ahaṁ ca (bj, cck, sya1ed, km, pts1ed, mr)
“Yo nu kho, gāmaṇi, evaṁ vadeti: ‘ahaṁ māyaṁ jānāmī’ti, so evaṁ vadeti: ‘ahaṁ māyāvī’”ti. “Chief, does someone who says ‘I know magic’ also say ‘I am a magician’?”
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya. ‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha. ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā. sn47.9
“evaṁpasanno ahaṁ, bhante, bhagavati. “Sir, I have such confidence in the Buddha that ‘evaṁpasanno ahaṁ, bhante, bhagavati. ‘I have such confidence in the Buddha that ‘evaṁpasanno ahaṁ, bhante, bhagavati. sn47.12
‘tvaṁ, samma medakathālike, mamaṁ rakkha, ahaṁ taṁ rakkhissāmi. ‘You look after me, dear Medakathālikā, and I’ll look after you. Tvaṁ, ācariya, attānaṁ rakkha, ahaṁ attānaṁ rakkhissāmi. You should look after yourself, and I’ll look after myself.
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo, cara vādappamokkhāya. Niggahitosi, nibbeṭhehi vā sace pahosī’ti. ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ Adhiciṇṇaṁ te → āciṇṇaṁ te (bj); āciṇṇante (sya-all, km, pts1ed) "
‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhasamudayaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhanirodhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ khadirapattānaṁ vā saralapattānaṁ vā āmalakapattānaṁ vā puṭaṁ karitvā udakaṁ vā tālapattaṁ vā āharissāmī’ti— ‘I’ll make a basket out of acacia leaves or pine needles or myrobalan leaves, and use it to carry water or a palm frond.’ saralapattānaṁ → salalapattānaṁ (bj); palāsapattānaṁ (cck, sya1ed, km, pts1ed); saralasapattānaṁ (sya2ed) " ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhasamudayaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhanirodhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ padumapattānaṁ vā palāsapattānaṁ vā māluvapattānaṁ vā puṭaṁ karitvā udakaṁ vā tālapattaṁ vā āharissāmī’ti— ‘I’ll make a basket out of lotus leaves or flame-of-the-forest leaves or camel’s foot creeper leaves, and use it to carry water or a palm frond.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ kūṭāgārassa heṭṭhimaṁ gharaṁ akaritvā uparimaṁ gharaṁ āropessāmī’ti— ‘Before the lower story of a bungalow is built, I will climb up to the upper story.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ kūṭāgārassa heṭṭhimaṁ gharaṁ karitvā uparimaṁ gharaṁ āropessāmī’ti— ‘After the lower story of a bungalow is built, I will climb up to the upper story.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’