“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. “Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the mendicants about a person with internal fetters and one with external fetters. ‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. ‘Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the mendicants about a person with internal fetters and one with external fetters.
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 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 caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti. When I’m practicing like this, if I walk, at that time my walking is noble.
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. Fifty years in the human realm is one day and night for the gods of the Four Great Kings. rattindivo → rattidivo (mr) Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. Two hundred years in the human realm is one day and night for the Gods of Yama. Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. Four hundred years in the human realm is one day and night for the Joyful Gods. Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. Eight hundred years in the human realm is one day and night for the Gods Who Love to Create. Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.
eso tassa nissando. This is its outcome. eso tassa nissando. This is its outcome. eso tassa nissando. This is its outcome. eso tassa nissando. This is its outcome. eso tassa nissando”ti. This is its outcome.”
So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṁhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. That acquisition … doesn’t lead to extinguishment.
‘hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘A Realized One still exists after death’: this is a regret. ‘na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘A Realized One no longer exists after death’: this is a regret. ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘A Realized One both still exists and no longer exists after death’: this is a regret. ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso. ‘A Realized One neither still exists nor no longer exists after death’: this is a regret.
‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṁ pabbajito āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. ‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ ‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṁ pabbajito āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. ‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Eso āyasmā uttaro mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ bhikkhūnaṁ evaṁ dhammaṁ deseti: Venerable Uttara is teaching the mendicants on Saṅkheyyaka Mountain in this way:
Yāni, bhikkhave, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Yāni → yānimāni (bj) | rattindivo → rattidivo (mr) Yāni, bhikkhave, mānusakāni vassasatāni, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Yāni, bhikkhave, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. Two hundred years in the human realm is one day and night for the Gods of Yama. Yāni, bhikkhave, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. Four hundred years in the human realm is one day and night for the Joyful Gods. Yāni, bhikkhave, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. Eight hundred years in the human realm is one day and night for the Gods Who Love to Create. Yāni, bhikkhave, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. soḷasa vassasatāni paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.
Yāni, bojjhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. soḷasa vassasatāni paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.
“Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi; vivarissati te bhagavā dvāran”ti. “Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”
Saṁvijjati nu kho me eso dhammo udāhu no’ti? Is this thing found in me or not?’ Saṁvijjati nu kho me eso dhammo udāhu no’ti? Is this thing found in me or not?’ Saṁvijjati nu kho me eso dhammo udāhu no’ti? Is this thing found in me or not?’ Saṁvijjati nu kho me eso dhammo udāhu no’ti? Is this thing found in me or not?’ Saṁvijjati nu kho me eso dhammo udāhu no’ti? Is this thing found in me or not?’
‘anabhijjhālu nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṁ dhammapāmojjassa, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṁ cetosamathassa, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṁvijjati nu kho me eso dhammo udāhu no’ti. ‘Is contentment often found in me or not? Is kind-heartedness often found in me or not? Is freedom from dullness and drowsiness often found in me or not? Is calm often found in me or not? Is confidence often found in me or not? Is love often found in me or not? Is purity of mind often found in me or not? Is internal joy with the teaching found in me or not? Is internal serenity of heart found in me or not? Is the higher wisdom of discernment of principles found in me or not?’
“Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti. “Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.”
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it.
“Eso, mahārāja, bhagavā; “That is the Buddha, great king, that is the Buddha! eso, mahārāja, bhagavā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti. He’s sitting against the central column facing east, in front of the Saṅgha of mendicants.”
“eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti. “Ambaṭṭha, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”
Na kho eso, bhikkhu, pañho evaṁ pucchitabbo: Mendicant, this is not how the question should be asked: Evañca kho eso, bhikkhu, pañho pucchitabbo: This is how the question should be asked:
‘Eso kho, deva, jiṇṇo nāmā’ti. ‘That, Your Majesty, is called an old man.’ ‘Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṁ jīvitabbaṁ bhavissatī’ti. ‘He’s called an old man because now he has not long to live.’ “Eso kho, deva, jiṇṇo nāmā”ti. dn14 “Eso kho, deva, jiṇṇo nāma na dāni tena ciraṁ jīvitabbaṁ bhavissatī”ti. dn14 ‘Eso kho, deva, byādhito nāmā’ti. ‘That, Your Majesty, is called a sick man.’ ‘Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā’ti. ‘He’s called an sick man; hopefully he will recover from that illness.’ “Eso kho, deva, byādhito nāmā”ti. dn14 “Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti. dn14 ‘Eso kho, deva, kālaṅkato nāmā’ti. ‘That, Your Majesty, is for someone who’s departed.’ ‘Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite’ti. ‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’ “Eso kho, deva, kālaṅkato nāmā”ti. dn14 “Eso kho, deva, kālaṅkato nāma. dn14 ‘Eso kho, deva, pabbajito nāmā’ti. ‘That, Your Majesty, is called a renunciate.’ ‘Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti. ‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’ samacariyā → sammacariyā (mr) | kusalakiriyā → kusalacariyā (sya-all, km)
Tassa sukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti. When feeling a pleasant feeling they think: ‘This is my self.’ Dukkhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti. When feeling a painful feeling they think: ‘This is my self.’ Adukkhamasukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti. When feeling a neutral feeling they think: ‘This is my self.’
‘kiṁ nu kho eso, āvuso, mahājanakāyo sannipatito’ti? ‘Why, friend, has this crowd gathered?’ “Eso, bhante, āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno ṭhito: “Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying:
Yaṁ kho pana, rājañña, mānussakaṁ vassasataṁ, devānaṁ tāvatiṁsānaṁ eso eko rattindivo, tāya rattiyā tiṁsarattiyo māso, tena māsena dvādasamāsiyo saṁvaccharo, tena saṁvaccharena dibbaṁ vassasahassaṁ devānaṁ tāvatiṁsānaṁ āyuppamāṇaṁ. A hundred human years are equivalent to one day and night for the gods of the Thirty-Three. Thirty such days make a month, and twelve months make a year. The gods of the Thirty-Three have a lifespan of a thousand such years. rattindivo → rattidivo (mr) | mānussakaṁ → mānusakaṁ (bj, sya-all, km, pts1ed) ‘ambho kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti. ‘What is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’ ambho kassa nu kho → etadahosi ‘ambho, kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti. ‘Mister, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’ ‘Eso kho, bho, saṅkho nāma yasseso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti. ‘The sound is made by this, which is called a horn.’
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti? ‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’ imesañca → imesaṁ (sabbattha) ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti. ‘This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.’ ‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti? ‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’ ‘imesaṁ kho, āvuso, byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti. ‘This meaning fits the phrasing better than that.’
‘eso ariyasāvako mārena saddhiṁ saṅgāmāya cetetī’ti. ‘This noble disciple intends to join battle with Māra!’ ‘eso ariyasāvako mārena saddhiṁ saṅgāmetī’ti. ‘This noble disciple is joining battle with Māra!’ ‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṁ abhivijiya ajjhāvasatī’ti. ‘This noble disciple has won victory in battle, establishing himself as foremost in battle!’
“Saṅgo eso parittamettha sokhyaṁ, “This is a snare. Here there’s hardly any happiness, Gaḷo eso iti ñatvā matīmā, It’s a hook.” Knowing this, a thoughtful person would matīmā → mutīmā (bj, pts-vp-pli1, csp1ed); matimā (sya-all); matimā (…)
Coro eso na brāhmaṇo. as a bandit, not a brahmin. Yājako eso na brāhmaṇo. as a sacrificer, not a brahmin. Rājā eso na brāhmaṇo. as a ruler, not a brahmin.
“Eso, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. “That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained.
rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; They regard form as: ‘This is mine, I am this, this is my self.’ vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; They also regard feeling … saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; perception … saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; choices … yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; whatever is seen, heard, thought, known, attained, sought, and explored by the mind as: ‘This is mine, I am this, this is my self.’ tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. They regard this also as: ‘This is mine, I am this, this is my self.’ etaṁ mama, esohamasmi, eso me attā”ti? ‘This is mine, I am this, this is my self’?” etaṁ mama, esohamasmi, eso me attā”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” yo nu kho dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṁ vā dukkhaṁ parijāneyya, dukkhaṁ vā parikkhepetvā vihareyyā”ti? Consider someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would such a person be able to completely understand suffering themselves, or live having wiped out suffering?” ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? mn35
Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. He wants to discredit the Buddha, the teaching, and the Saṅgha. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Their body was subject to the mind, and the mind had power over it. Siyā nu kho eso maggo bodhāyā’ti? Could that be the path to awakening?’
“eso nu te, mārisa, so bhagavā satthā”ti? “Good sir, was that the Blessed One, your Teacher?” Sabrahmacārī me eso āyasmā mahāmoggallāno”ti. That was my spiritual companion Venerable Mahāmoggallāna.”
Eso cevetassa attho. Evañca naṁ dhārehī”ti. That is what it means, and that’s how you should remember it.” cevetassa → esovetassa (sya-all, km) | Evañca naṁ → evametaṁ (bj, sya-all, km, pts1ed) "
‘bhikkhu bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. ‘Mendicant, mendicant! Don’t attack this one! Don’t attack this one! For this is Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. sajitā → sajjitā (bj, sya-all, km, mr); sañjitā (si, pts1ed)
“Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti. “Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.”
“Eso ce, bhante, maggo esā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti? “Sir, if this is the path and the practice for giving up the five lower fetters, how come some mendicants here are released in heart while others are released by wisdom?”
“ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno: “Mum and dad, Raṭṭhapāla is lying there on the bare ground saying: tattheva → tatthevassa (bj)
“āyasmā no eso, samma sirivaḍḍha, ānando”ti. “My dear Sirivaḍḍha, isn’t that Venerable Ānanda?” “Evaṁ, mahārāja, āyasmā eso ānando”ti. “Indeed it is, great king.”
“Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi. Vivarissati bhagavā te dvāran”ti. “Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.” “eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. “Mendicants, before he got up and left, King Pasenadi spoke shrines to the teaching.
“ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti. “It’s hard to even find the word ‘awakened one’ in the world. yadidaṁ ‘buddho’ti → yadidaṁ buddho buddhoti (mr)
Labheyya nu kho so ‘ahaṁ kho mātāpitūnaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, mātāpitaro vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? Could they get out of being dragged to hell by pleading that they had acted for the sake of their parents? Or could their parents save them by pleading that the acts had been done for their sake?” Labheyya nu kho so ‘ahaṁ kho puttadārassa hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, puttadāro vā panassa labheyya ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi mā naṁ nirayaṁ nirayapālā’”ti? mn97 Labheyya nu kho so ‘ahaṁ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, dāsakammakaraporisā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? mn97 Labheyya nu kho so ‘ahaṁ kho mittāmaccānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, mittāmaccā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? mn97 Labheyya nu kho so ‘ahaṁ kho ñātisālohitānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, ñātisālohitā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? mn97 Labheyya nu kho so ‘ahaṁ kho atithīnaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, atithī vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? mn97 Labheyya nu kho so ‘ahaṁ kho pubbapetānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, pubbapetā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? mn97 Labheyya nu kho so ‘ahaṁ kho devatānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, devatā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? mn97 Labheyya nu kho so ‘ahaṁ kho rañño hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, rājā vā panassa labheyya ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? mn97 Labheyya nu kho so ‘ahaṁ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, pare vā panassa labheyyuṁ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? Could they get out of being dragged to hell by pleading that they had acted for the sake of fattening and building up their body? Or could anyone else save them by pleading that the acts had been done for that reason?” “eso, bhikkhave, sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti. “Mendicants, Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, got up from his seat and left while there was still more left to do.”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
Eso cevetassa attho. Evañca naṁ dhāreyyāthā”ti. That is what it means, and that’s how you should remember it.” cevetassa → eso ceva tassa (sya-all, km); eso cetassa (pts1ed); esoyeva tassa (mr) "
Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. Yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. ‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’ ‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; ‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’ ‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’ ‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; ‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’ Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Now, mendicants, pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Tasmā eso dhammo saraṇo. That’s why this is a principle beset by conflict. Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. Tasmā eso dhammo araṇo. That’s why this is a principle free of conflict. Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Tasmā eso dhammo saraṇo. That’s why this is a principle beset by conflict. Tatra, bhikkhave, yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. Tasmā eso dhammo araṇo. That’s why this is a principle free of conflict. Tatra, bhikkhave, yāyaṁ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; The middle way of practice by which the Realized One was awakened gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. It is a principle free of pain, harm, stress, and fever, and it is the right way. Tasmā eso dhammo araṇo. That’s why this is a principle free of conflict. Tatra, bhikkhave, yāyaṁ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Flattering and rebuking without teaching Dhamma is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Tasmā eso dhammo saraṇo. That’s why this is a principle beset by conflict. Tatra, bhikkhave, yāyaṁ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Neither flattering nor rebuking, and just teaching Dhamma is a principle free of pain, harm, stress, and fever, and it is the right way. Tasmā eso dhammo araṇo. That’s why this is a principle free of conflict. Tatra, bhikkhave, yamidaṁ kāmasukhaṁ mīḷhasukhaṁ pothujjanasukhaṁ anariyasukhaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Sensual pleasure—a filthy, common, ignoble pleasure—is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Tasmā eso dhammo saraṇo. That’s why this is a principle beset by conflict. Tatra, bhikkhave, yamidaṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; The pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening is a principle free of pain, harm, stress, and fever, and it is the right way. Tasmā eso dhammo araṇo. That’s why this is a principle free of conflict. Tatra, bhikkhave, yvāyaṁ rahovādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Saying untrue, false, and pointless things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Tasmā eso dhammo saraṇo. That’s why this is a principle beset by conflict. Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Saying true and correct, but pointless things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Tasmā eso dhammo saraṇo. That’s why this is a principle beset by conflict. Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Saying true, correct, and beneficial things behind someone’s back is a principle free of pain, harm, stress, and fever, and it is the right way. Tasmā eso dhammo araṇo. That’s why this is a principle free of conflict. Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Saying untrue, false, and pointless things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Tasmā eso dhammo saraṇo. That’s why this is a principle beset by conflict. Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Saying true and correct, but pointless things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Tasmā eso dhammo saraṇo. That’s why this is a principle beset by conflict. Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Saying true, correct, and beneficial things in someone’s presence is a principle free of pain, harm, stress, and fever, and it is the right way. Tasmā eso dhammo araṇo. That’s why this is a principle free of conflict. Tatra, bhikkhave, yamidaṁ taramānassa bhāsitaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Tasmā eso dhammo saraṇo. That’s why this is a principle beset by conflict. Tatra, bhikkhave, yamidaṁ ataramānassa bhāsitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way. Tasmā eso dhammo araṇo. That’s why this is a principle free of conflict. Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Insisting on local terminology and overriding normal usage is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Tasmā eso dhammo saraṇo. That’s why this is a principle beset by conflict. Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Not insisting on local terminology and not overriding normal usage is a principle free of pain, harm, stress, and fever, and it is the right way. Tasmā eso dhammo araṇo. That’s why this is a principle free of conflict.
Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ— For this is the ultimate noble generosity, namely, Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ— For this is the ultimate noble peace, namely,
“Cakkhuṁ, āvuso channa, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi? “Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’? manaṁ, āvuso channa, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? mn146 ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? mn146 ‘etaṁ mama, esohamasmi, eso me attā’”ti? mn146 ‘etaṁ mama, esohamasmi, eso me attā’”ti? mn146 ‘etaṁ mama, esohamasmi, eso me attā’”ti? mn146 ‘etaṁ mama, esohamasmi, eso me attā’”ti? mn146
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; You regard the eye like this: ‘This is mine, I am this, this is my self.’ rūpe ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; You regard sights … cakkhuviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; eye consciousness … cakkhusamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; eye contact … vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; feeling … taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; craving like this: ‘This is mine, I am this, this is my self.’ sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… You regard the ear … ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… nose … jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… tongue … kāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… body … manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. mind … ideas … mind consciousness … mind contact … feeling … craving like this: ‘This is mine, I am this, this is my self.’
“bhikkhu bhikkhu, eso balībaddo patte bhindeyyā”ti. “Mendicant, mendicant, that ox will break the bowls.” Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti. That’s Māra the Wicked come to pull the wool over your eyes!”
Eso kho, mārisā, devaputto pubbe manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṁ samādiyi, sīlaṁ samādiyi, sutaṁ samādiyi, cāgaṁ samādiyi, paññaṁ samādiyi. When this god was a human being in their past life they took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One.
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho neva bilagato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati; “That old jackal has the disease called mange. He’s not happy in his den, or at the root of a tree, or out in the open. ukkaṇḍakena → ukkaṇṭakena (bj); ukkannakena (bj); ukkaṇṇakena (sya-all, km, pts1ed, pts2ed) "
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
eso, bhikkhave, satto imasmiṁyeva rājagahe hāriko nāma coraghātako ahosi …pe…. “That being used to be an executioner called Hārika right here in Rājagaha. …” "
eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi …pe…. “That monk used to be a bad monk in the time of Buddha Kassapa’s dispensation. …” "
Eso kho, bhikkhave, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. This monk gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty. He has realized the supreme culmination of the spiritual path in this very life, and lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”
“Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo, na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. “That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained.
“Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. “That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained.
Idha, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. It’s when an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. consciousness like this: ‘This is mine, I am this, this is my self.’
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” eso me attāti? sn22.87 “Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṁ samanvesati: “That’s Māra the Wicked searching for Vakkali’s consciousness, wondering:
Evameva kho, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. In the same way, an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. consciousness like this: ‘This is mine, I am this, this is my self.’
rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassathā”ti? Do you regard form like this: ‘This is mine, I am this, this is my self’?” viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassathā”ti? consciousness like this: ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’ti samanupassatī”ti? does someone regard things like this: ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. someone regards it like this: ‘This is mine, I am this, this is my self.’ vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti? “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?” vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti? “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’ti. ‘This is mine, I am this, this is my self.’ ‘etaṁ mama, esohamasmi, eso me attā’ti. ‘This is mine, I am this, this is my self.’ ‘etaṁ mama, esohamasmi, eso me attā’”ti? sn24.2 ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? Do you regard the eye like this: ‘This is mine, I am this, this is my self’?” jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? Do you regard the ear … nose … tongue … body … manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? Do you regard the mind like this: ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“Cakkhuṁ, āvuso channa, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi …pe… “Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’? jivhaṁ, āvuso channa, jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi …pe… Do you regard the ear … nose … tongue … body … manaṁ, āvuso channa, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? sn35.121 ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“sādhu kho taṁ, āvuso isidatta, eso pañho paṭibhāsi, neso pañho maṁ paṭibhāsi. “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t.
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“Aññatitthiyā kho, vaccha, paribbājakā cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… “Vaccha, the wanderers of other religions regard the eye like this: ‘This is mine, I am this, this is my self.’ They regard the ear … nose … jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… tongue … body … manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti. mind like this: ‘This is mine, I am this, this is my self.’ “Aññatitthiyā kho, vaccha, paribbājakā cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… sn44.7 jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… sn44.7 manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti. sn44.7
Eso hi te, udāyi, maggo paṭiladdho, yo te bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathā tvaṁ: For that is indeed the path that you acquired. When developed and cultivated as you’re living in such a way, it will bring you to such a state that you will understand:
Eso hi, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatīti. For this is that supreme sanctuary from the yoke. Eso hi, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti. For this is that utmost devotion that a mendicant with defilements ended, while still alive, continues to show towards the Realized One or his instructions.” "