Ovadatu no bhavaṁ gotamo, anusāsatu no bhavaṁ gotamo yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti. Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”
Ovadatu no bhavaṁ gotamo, anusāsatu no bhavaṁ gotamo yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti. Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”
“Idha, bho gotama, amhākaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “Well, Master Gotama, this discussion came up among us while we were sitting together:
Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.” "
Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.” "
“yadā tvaṁ, ambho purisa, passeyyāsi bhagavantaṁ, atha amhākaṁ āroceyyāsī”ti. “Mister, please tell us when you see the Buddha.” yadā tvaṁ → yathā tvaṁ (si, pts1ed) “Idha, bhante, amhākaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “Well, Master Gotama, this discussion came up among us while we were sitting together:
kataṁ vo taṁ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
Tesaṁ no, bhante, bhagavā amhākaṁ tathā dhammaṁ desetu ye amhākaṁ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā”ti. May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”
Tesaṁ no bhavaṁ gotamo amhākaṁ tathā dhammaṁ desetu—ye amhākaṁ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā”ti. May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”
Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin”ti? What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?” Tesaṁ no, bhante, amhākaṁ etadahosi: an10.27 Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti? an10.27
“Ayaṁ, deva, bhagavā arahaṁ sammāsambuddho amhākaṁ ambavane viharati mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi. “Sire, the Blessed One, the perfected one, the fully awakened Buddha is staying in my mango grove together with a large Saṅgha of 1,250 mendicants.
“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. “Dear Ambaṭṭha, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. “aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. “Oh, our bloody fake scholar, our fake learned man, who pretends to be proficient in the three Vedas! A man who behaves like this ought, when their body breaks up, after death, to be reborn in a place of loss, a bad place, the underworld, hell. tevijjaka → tevijjakā (mr) Aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti, kupito anattamano ambaṭṭhaṁ māṇavaṁ padasāyeva pavattesi. Angry and upset, he kicked Ambaṭṭha over, kupito → so kupito (pts1ed) “āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti? “Master Gotama, has my pupil, the student Ambaṭṭha, come here?” te → tedha (sya-all); te idha (pts1ed) "
na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. and it’s not appropriate for him to come to see me. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; For this reason it’s not appropriate for the ascetic Gotama to come to see me; Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti atithī no te honti. Any ascetic or brahmin who comes to stay in our village district is our guest, Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. For this reason, too, it’s not appropriate for Master Gotama to come to see me; “passanti no bhonto imaṁ aṅgakaṁ māṇavakaṁ amhākaṁ bhāgineyyan”ti? “Gentlemen, do you see my nephew, the student Aṅgaka?”
na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. and it’s not appropriate for him to come to see me. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. For this reason it’s not appropriate for the ascetic Gotama to come to see me; Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti, atithī no te honti. Any ascetic or brahmin who comes to stay in our village district is our guest, Imināpaṅgena nārahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. For this reason, too, it’s not appropriate for Master Gotama to come to see me, ‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes.
ayaṁ vo amhākaṁ anusāsanī. This is my instruction to you. ayaṁ vo amhākaṁ anusāsanī”ti. This is my instruction to you.” “apāvuso, amhākaṁ satthāraṁ jānāsī”ti? “Reverend, might you know about our Teacher?” “bhagavā amhākaṁ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti. “The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” “bhagavā amhākaṁ gāmakkhette parinibbuto, na mayaṁ dassāma bhagavato sarīrānaṁ bhāgan”ti. “The Buddha became fully extinguished in our village district. We will not give away a share of his relics.” Amhāka buddho ahu khantivādo; Our Buddha’s teaching was acceptance. Amhāka → amhākaṁ (pts1ed)
‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes.
Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā. In the company of the gods of the Thirty-Three she became one of my sons. Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṁ upaṭṭhānaṁ āgacchanti amhākaṁ pāricariyaṁ. There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants. Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi: At that, Gopaka scolded them,
Ayaṁ bho puriso neva amhākaṁ mitto, na ñātisālohito, kathaṁ mayaṁ imassa saddhāya gamissāma. But this person is neither our friend nor relative. How can we proceed out of trust in him?
Tesaṁ no amhākaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani. After a very long period had passed, the earth’s nectar curdled in the water.
Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. amhākaṁ → asmākaṁ (pts1ed) | bhagavatā → bhagavato (si) Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito; And what is that teaching? bhagavatā → bhagavato (si)
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said,
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: So the mendicants told him what they had been talking about. The Buddha said,
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ ayamantarākathā udapādi: So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said,
Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṁ kho amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, Cunda! Don’t be negligent! Don’t regret it later! This is my instruction.”
‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṁ satthā, amhākampi atthi dhamme pasādo yo amhākaṁ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṁ sīlāni, ‘We too have confidence in the Teacher—our Teacher; we have confidence in the teaching—our teaching; and we have fulfilled the precepts—our precepts.
idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā— What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?” Tesaṁ no, bhante, amhākaṁ etadahosi: mn13 Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti. mn13
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. “In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin. Ayaṁ kho no, bhante, amhākaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is a superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease, that we have achieved while living diligent, keen, and resolute.”
tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Given this label and this claim, you should train like this: ‘We will undertake and follow the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct.
Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti. But my bondservants, employees, and workers behave one way by body, another by speech, and their minds another.
“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: “Sir, it’s this: “Amhākaṁ, bhante, sake ācariyake evaṁ hoti: “Sir, it says this in our own tradition: “Amhākaṁ, bhante, sake ācariyake evaṁ hoti: “Sir, it says this in our own tradition: “Amhākaṁ, bhante, sake ācariyake evaṁ hoti: “Sir, it says this in our own tradition:
Yatra hi nāmāyaṁ ghaṭikāro kumbhakāro ittarajacco samāno amhākaṁ sīsaṁnhātānaṁ kesesu parāmasitabbaṁ maññissati; how this potter Ghaṭīkāra, though born in a lower caste, should presume to grab me by the hair of my freshly-washed head!
“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “But, dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. sukhaparibhato → sukhaparihato (sya-all, km, mr) “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. mn82 “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “Dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. mn82 “imehi muṇḍakehi samaṇakehi amhākaṁ ekaputtako piyo manāpo pabbājito”ti. “Our dear and beloved only son was made to go forth by these shavelings, these fake ascetics!” “Kuto no, gahapati, amhākaṁ gehaṁ agārasmā anagāriyaṁ pabbajitānaṁ? “Householder, how could those of us who have gone forth from the lay life to homelessness have a house? Saṁvijjante kho, bho raṭṭhapāla, imasmiṁ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṁ āpadāsu pariyodhāya vattissanti. In this royal court you can find divisions of elephants, cavalry, chariots, and infantry. They will serve to defend us from any threats. Yet you said:
“Āgatāni kho, tāta uttara, amhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. “Dear Uttara, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.
na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. and it’s not appropriate for him to come to see me. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; For this reason it’s not appropriate for the ascetic Gotama to come to see me; Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgacchanti, atithī no te honti. Any ascetic or brahmin who comes to stay in our village district is our guest, Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; For this reason, too, it’s not appropriate for Master Gotama to come to see me, Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; The possession of even a single one of these factors makes it inappropriate for Master Gotama to come to see me, Ekamekenapi tena → ekamekenapi bho (bj, sya-all, km, pts1ed)
Idaṁ amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. We have been continually arguing, quarreling, and disputing, doing and saying many things that are not proper for an ascetic. Idaṁ amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. We have been continually arguing, quarreling, and disputing, doing and saying many things that are not proper for an ascetic.
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī’”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: So the mendicants told him what they had been talking about. The Buddha said:
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: So the mendicants told him what they had been talking about. The Buddha said,
‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti. ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.”
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. “In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin.
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
‘devassa kho dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. ‘Your Majesty gives gifts, but we don’t. devassa kho → devasseva kho (bj, pts2ed) " ‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. ‘Your Majesty gives gifts, the ladies of your harem give gifts, but we don’t. ‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; khattiyānaṁ anuyantānaṁ dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we don’t. ‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; khattiyānaṁ anuyantānaṁ dānaṁ dīyati; balakāyassa dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, your troops give gifts, but we don’t.
“Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti. “Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. mantāṇiputto → mantāniputto (bj, pts1ed, mr); mantānīputto (sya-all, km) " Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti. Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained.
Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: sn35.117 Tesaṁ no, āvuso, amhākaṁ etadahosi: sn35.117 yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: sn35.117 Tesaṁ no, bhante, amhākaṁ etadahosi: sn35.117
“āgamaṁsu nu khvidha, bho kaccāna, amhākaṁ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti? “Master Kaccāna, did several young students of mine come by here collecting firewood?”
“adhivāsetu kira, bhavaṁ udāyī amhākaṁ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. “Sir, might Master Udāyī please accept an offering of tomorrow’s meal from my teacher’s wife, the brahmin lady of the Verahaccāni clan.” “adhivāsetu kira bhavaṁ udāyī amhākaṁ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. sn35.133
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” "
“Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṁ adiṭṭhasahāyo pabbajito? “Sir, there’s a friend of mine called Isidatta who I’ve never met. He’s gone forth from a good family in Avanti.
Assosi kho citto gahapati: “acelo kira kassapo macchikāsaṇḍaṁ anuppatto amhākaṁ purāṇagihisahāyo”ti. Citta the householder heard that he had arrived. “ayaṁ, bhante, acelo kassapo amhākaṁ purāṇagihisahāyo. “Sirs, this is the naked ascetic Kassapa, who in lay life was an old friend of mine.
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” "Jhāyatha → nijjhāyatha (mr) "
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanīti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” ayaṁ vo amhākaṁ anusāsanīti. sn43.12 Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” "
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti? What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?” Tesaṁ no, bhante, amhākaṁ etadahosi: sn46.52 Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin’ti? sn46.52
Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti? What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?” Tesaṁ no, bhante, amhākaṁ etadahosi: sn46.54 Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ, dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsaninti? sn46.54
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
“yadā tvaṁ, ambho purisa, passeyyāsi bhagavantaṁ āgacchantaṁ arahantaṁ sammāsambuddhaṁ, atha amhākaṁ āroceyyāsī”ti. “My good man, let us know when you see the Blessed One coming, the perfected one, the fully awakened Buddha.”
Tesaṁ no bhavaṁ gotamo amhākaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ tathā dhammaṁ desetu yathā mayaṁ puttasambādhasayanaṁ ajjhāvaseyyāma …pe… sugatiṁ saggaṁ lokaṁ upapajjeyyāmā”ti. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.”
anusāsatu no, bhante, bhagavā yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti. and instruct us. It will be for our lasting welfare and happiness.” Tesaṁ no, bhante, bhagavā amhākaṁ pañcasu sikkhāpadesu ṭhitānaṁ uttaridhammaṁ desetū”ti. Since we are established in the five training rules, please teach us further.”