“Etadaggaṁ, bhikkhave, mama sāvakānaṁ bhikkhūnaṁ rattaññūnaṁ yadidaṁ aññāsikoṇḍañño. “The foremost of my monk disciples in seniority is Koṇḍañña Who Understood. aññāsikoṇḍañño → aññākoṇḍañño (bj, sya-all, km, pts1ed); aññātakoṇḍaññoti (mr)
“Etadaggaṁ, bhikkhave, mama sāvakānaṁ bhikkhūnaṁ manomayaṁ kāyaṁ abhinimminantānaṁ yadidaṁ cūḷapanthako. “The foremost of my monk disciples in creating a mind-made body is Cūḷapanthaka. cūḷapanthako → cullapanthako (bj, sya-all, km, pts1ed) "
“Etadaggaṁ, bhikkhave, mama sāvikānaṁ bhikkhunīnaṁ rattaññūnaṁ yadidaṁ mahāpajāpatigotamī. “The foremost of my nun disciples in seniority is Mahāpajāpatī Gotamī.
“Etadaggaṁ, bhikkhave, mama sāvakānaṁ upāsakānaṁ paṭhamaṁ saraṇaṁ gacchantānaṁ yadidaṁ tapussabhallikā vāṇijā. “The foremost of my laymen in first going for refuge are the merchants Tapussa and Bhallika. tapussabhallikā → tapassubhallikā (bj, pts1ed)
“Etadaggaṁ, bhikkhave, mama sāvikānaṁ upāsikānaṁ paṭhamaṁ saraṇaṁ gacchantīnaṁ yadidaṁ sujātā seniyadhītā. “The foremost of my laywomen in first going for refuge is Sujātā the general’s daughter. seniyadhītā → senānīdhītā (bj); senānidhītā (sya-all, km, pts1ed)
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ yadidaṁ sāriputtamoggallānā”ti. These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.” Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ bhikkhunīnaṁ yadidaṁ khemā ca bhikkhunī uppalavaṇṇā cā”ti. These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.” Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ upāsakānaṁ yadidaṁ citto ca gahapati hatthako ca āḷavako”ti. These are a standard and a measure for my male lay followers, that is, the householder Citta and Hatthaka of Ãḷavī.” Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ upāsikānaṁ yadidaṁ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti. These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”
Mama sudaṁ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti. In my father’s home, lotus ponds were made just for me. Ekattha sudaṁ, bhikkhave, uppalaṁ vappati, ekattha padumaṁ, ekattha puṇḍarīkaṁ, yāvadeva mamatthāya. In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. bhikkhave, uppalaṁ → sudaṁ uppalaṁ (bj, pts1ed) | vappati → pupphati (bj, pts1ed) mama evaṁ vihārino. since my life is just the same.
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ vedanaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. They truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ sabbaṁ vedanaṁ → sabbā vedanā (sya-all, km, pts1ed, mr) Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ saññaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. They truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ sabbaṁ saññaṁ → sabbā saññā (sya-all, km, pts1ed, mr) " Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. They truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. They truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. “Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Noble ethics, Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. immersion, Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. wisdom, Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. and freedom.
Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—brahmaloke antarahito mama purato pāturahosi. And then Brahmā Sahampati, knowing what I was thinking, vanished from the Brahmā realm and appeared in front of me, as easily as a strong man would extend or contract his arm. samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts1ed)
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ na jānāmīti vadeyyaṁ, taṁ mamassa musā. If I were to say that ‘I do not know … the world with its gods’, I would be lying. Yaṁ, bhikkhave …pe… tamahaṁ jānāmi ca na ca jānāmīti vadeyyaṁ, tampassa tādisameva. If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same. tampassa → taṁ pissa (sya-all, km); taṁ mamassa (mr) Yaṁ, bhikkhave …pe… tamahaṁ neva jānāmi na na jānāmīti vadeyyaṁ, taṁ mamassa kali. If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.
“ehi tvaṁ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda: “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so catūhi maggehi, etesaṁ vā aññatarena. “Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths. arahattappattiṁ → arahattapattiṁ (pts1ed); arahattappattaṁ (mr) " Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so imehi catūhi maggehi, etesaṁ vā aññatarenā”ti. All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ, yadidaṁ sāriputtamoggallānā. These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ bhikkhunīnaṁ, yadidaṁ khemā ca bhikkhunī uppalavaṇṇā ca. These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ upāsakānaṁ, yadidaṁ citto ca gahapati hatthako ca āḷavako. These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Ãḷavī. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ upāsikānaṁ, yadidaṁ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti. These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.” "
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
‘nāhaṁ kvacani kassaci kiñcanatasmiṁ na ca mama kvacani katthaci kiñcanatatthī’ti. ‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’ kvacani → kvacana (bj); kvacini (sya-all); kvaci (pts1ed) "
Sammāsamādhi, sāḷha, ariyasāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
tena me assa kālaṅkiriyā, so mamassa antarāyo; And if I died from that it would be an obstacle to my progress. tena me assa kālaṅkiriyā, so mamassa antarāyo; And if I died from that it would be an obstacle to my progress. tena me assa kālaṅkiriyā, so mamassa antarāyo; And if I died from that it would be an obstacle to my progress. tena me assa kālaṅkiriyā, so mamassa antarāyo; And if I died from that it would be an obstacle to my progress. tena me assa kālaṅkiriyā, so mamassa antarāyo; And if I died from that it would be an obstacle to my progress.
‘na nakulamātā gahapatānī mamaccayena sakkhissati dārake posetuṁ, gharāvāsaṁ santharitun’ti. ‘When I’ve gone, the housewife Nakula’s mother won’t be able to provide for the children and keep up the household carpets.’ sakkhissati → na sakkhissati (sya-all, km); sakkoti (pts1ed, mr) | santharitun’ti → saṇṭharitunti (sya-all); santharitunti (pts1ed); sandharitunti (mr) ‘nakulamātā gahapatānī mamaccayena aññaṁ gharaṁ gamissatī’ti. ‘When I’ve gone, the housewife Nakula’s mother will take another husband.’ gharaṁ → varaṁ (bj); vīraṁ (si); bhattāraṁ (sya-all, km) ‘nakulamātā gahapatānī mamaccayena na dassanakāmā bhavissati bhagavato na dassanakāmā bhikkhusaṅghassā’ti. ‘When I’ve gone, the housewife Nakula’s mother won’t want to see the Buddha and his Saṅgha of mendicants.’ ‘na nakulamātā gahapatānī mamaccayena sīlesu paripūrakārinī’ti. ‘The housewife Nakula’s mother won’t fulfill ethics.’ mamaccayena sīlesu → nakulamātā … na sīlesu (pts1ed) Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, nakulamātā gahapatānī tāsaṁ aññatarā. She is one of those white-robed disciples of the Buddha who fulfills their ethics. Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā lābhiniyo ajjhattaṁ cetosamathassa, nakulamātā gahapatānī tāsaṁ aññatarā. She is one of those white-robed disciples of the Buddha who has internal serenity of heart. Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṁ aññatarā. She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. She has gone beyond doubt, got rid of indecision, and gained assurance. And she is independent of others in the Teacher’s instructions.
tena me assa kālakiriyā, so mamassa antarāyo. And if I died from that it would be an obstacle to me. tena me assa kālakiriyā, so mamassa antarāyo’ti. And if I died from that it would be an obstacle to my progress. ’ tena me assa kālakiriyā so mamassa antarāyo. And if I died from that it would be an obstacle to my progress. tena me assa kālakiriyā so mamassa antarāyo’ti. And if I died from that it would be an obstacle to my progress. ’
Sabbaloke ca atammayo bhavissāmi, ahaṅkārā ca me uparujjhissanti, mamaṅkārā ca me uparujjhissanti, asādhāraṇena ca ñāṇena samannāgato bhavissāmi, hetu ca me sudiṭṭho bhavissati, hetusamuppannā ca dhammā. ‘I will be without identification in the whole world.’ ‘My egoism will stop.’ ‘My possessiveness will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi. Remember well how the Buddha answers and tell it to me.
Anusāsatu maṁ, bhante, bhagavā yaṁ mama assa dīgharattaṁ hitāya sukhāyā’”ti. and instruct me. It will be for my lasting welfare and happiness.’” Anusāsatu maṁ bhavaṁ gotamo yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. and instruct me. It will be for my lasting welfare and happiness.”
Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṁ āgamissati, tañca bhikkhusaṅghaṁ parivisitvā mama dakkhiṇaṁ ādiseyyāsi. Tomorrow, the mendicant Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the religious donation to me. Sveva → sve ca (bj, pts1ed) Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṁ viditvā abbhānumodi: Then the great king Vessavaṇa, knowing I had finished, applauded me, Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṁ āgamissati, tañca bhikkhusaṅghaṁ parivisitvā mama dakkhiṇaṁ ādiseyyāsi. Tomorrow, the mendicant Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the religious donation to me.
Yathāpaṭipannā mama sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Practicing in accordance with this, my disciples realize 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.
evamevaṁ kho, pahārāda, yaṁ mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti. In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life. Yampi, pahārāda, mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti; an8.19
“Evamevaṁ panidhekacce moghapurisā mamaññeva ajjhesanti. “This is exactly how some foolish people ask me for something. Dhamme ca bhāsite mamaññeva anubandhitabbaṁ maññantī”ti. But when the teaching has been explained they think only of following me around.”
tena me assa kālakiriyā. So mama assa antarāyo. And if I died from that it would be an obstacle to my progress. tena me assa kālakiriyā. So mama assa antarāyo’ti. And if I died from that it would be an obstacle to my progress.’ tena me assa kālakiriyā. So mama assa antarāyo. And if I died from that it would be an obstacle to my progress. tena me assa kālakiriyā. So mama assa antarāyo’ti. And if I died from that it would be an obstacle to my progress.’
“Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya. “But take one of my disciples who lives diligent, keen, and resolute for ten years, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. Idha mama sāvako nava vassāni … take one of my disciples who lives diligent, keen, and resolute for nine years … Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. ten months … Idha mama sāvako nava māse … nine months … Idha mama sāvako dasa rattindive appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. ten days … rattindive → rattidive (mr) " Idha mama sāvako nava rattindive … nine days …
‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, na meso attā’ti— And what’s suffering is not mine, I am not this, this is not my self. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ. And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self.
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti. “When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti. “When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti. “When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti. “When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti. “When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti. “When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. And they have achieved their own goal.
Idha, cunda, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. It’s when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ abhijjhātā → abhijjhitā (bj, sya-all, mr) Idha, cunda, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhitā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. It’s when a certain person is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mama assā’ti. They’re covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ Anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mama assā’ti. They’re content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Idha, bhikkhave, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, taṁ abhijjhātā hoti: ‘aho vata, yaṁ parassa taṁ mama assā’ti. It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ Idha, bhikkhave, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhātā hoti: ‘aho vata, yaṁ parassa taṁ mamassā’ti. It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. “Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo. You’ll get angry and upset, which would be an obstacle for you alone. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti? If others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset, would you be able to understand whether they spoke well or poorly?” “Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ: “If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in fact untrue: Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited. uppilāvitattaṁ → ubbilāvitattaṁ (bj, sya-all); ubbillāvitattaṁ (pts1ed) Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo. You’ll get thrilled, elated, and excited, which would be an obstacle for you alone. uppilāvitā → ubbilāvino (bj); ubbilāvitattā (sya-all); ubbillāvitā (pts1ed) Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ: If others praise me, the teaching, or the Saṅgha, you should acknowledge that what is true is in fact true: Mamañhi pubbe etadahosi: Because first I thought: Iti mama ca manopaṇidhi, ime ca sattā itthattaṁ āgatā’ti. Such was my heart’s wish, and then these creatures came to this state of existence.’ mama ca → mamañca (bj, sya-all, pts1ed) Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, taṁ mamassa musā. If I were to declare that something was skillful or unskillful I might be wrong. Yaṁ mamassa musā, so mamassa vighāto. That would be stressful for me, Yo mamassa vighāto so mamassa antarāyo’ti. and that stress would be an obstacle.’ Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ. That would be grasping on my part. Yattha → yo (?) Yaṁ mamassa upādānaṁ, so mamassa vighāto. That would be stressful for me, Yo mamassa vighāto, so mamassa antarāyo’ti. and that stress would be an obstacle.’ Yesāhaṁ na sampāyeyyaṁ, so mamassa vighāto. That would be stressful for me, Yo mamassa vighāto, so mamassa antarāyo’ti. and that stress would be an obstacle.’
Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṁ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṁ koci āsanenapi nimantesi. Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn’t invite me to a seat. sandhāgāre → santhāgāre (bj, pts1ed)
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ; “Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer. Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; dn4
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ, “Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, ‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. ‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’ “adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. “I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.” Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Please instruct me. It will be for my lasting welfare and happiness.’ Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Please instruct me. It will be for my lasting welfare and happiness.’ Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṁ rājā āmantayataṁ: ‘In that case, let the king announce this throughout the realm to the aristocrat vassals; to the ministers and counselors; to the well-to-do brahmins; and to the well-off householders, both of town and country: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. “I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness.” ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. And all of the people who were thus informed responded by saying: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ. Anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. dn5
“ehi tvaṁ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Here, student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi. Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me. Evameva kho tvaṁ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṁ nājjhagā, atha mamaññeva santike paccāgato. In the same way, after failing to get an answer to this question even after searching as far as the Brahmā realm, you’ve returned to me.
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Here, dear Rosika, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā’ti. And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’ Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti. “If I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.” Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. dn14
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi. Remember well how the Buddha answers and tell it to me. “Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. “Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time. Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. The noble truths of suffering, Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. the origin of suffering, Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. the cessation of suffering, Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. and the practice that leads to the cessation of suffering. Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.” parittaṁ mama jīvitaṁ; and little of my life is left. “catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. “Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Noble ethics, Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. immersion, Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. wisdom, Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. and freedom. “ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako”ti. “Oh! I’m still only a trainee with work left to do; and my Teacher is about to become fully extinguished, he who is so kind to me!” ‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako’”ti. ‘Oh! I’m still only a trainee with work left to do; and my Teacher is about to become fully extinguished, he who is so kind to me!’” “ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi: “Please, monk, in my name tell Ānanda that Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing. Yathā kho panānanda, etarahi bhikkhū aññamaññaṁ āvusovādena samudācaranti, na kho mamaccayena evaṁ samudācaritabbaṁ. After my passing, mendicants ought not address each other as ‘reverend’, as they do today. Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu. If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules. Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti. After my passing, give the divine punishment to the mendicant Channa.” “Suṇantu bhonto mama ekavācaṁ, “Hear, sirs, a single word from me.
‘Alaṁ, bho, mamapidaṁ pahūtaṁ sāpateyyaṁ dhammikena balinā abhisaṅkhataṁ, tañca vo hotu, ito ca bhiyyo harathā’ti. ‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’ Mama tāni caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, mama tāni caturāsīti pāsādasahassāni dhammapāsādappamukhāni, mama tāni caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni, mama tāni caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, mama tāni caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni, mama tāni caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni, mama tāni caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni, mama tāni caturāsīti maṇisahassāni maṇiratanappamukhāni, mama tāni caturāsīti itthisahassāni subhaddādevippamukhāni, mama tāni caturāsīti gahapatisahassāni gahapatiratanappamukhāni, mama tāni caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni, mama tāni caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni, mama tāni caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ, mama tāni caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyittha. Mine were the 84,000 cities, with the royal capital of Kusāvatī foremost. And mine were all the other possessions.
“yvāyaṁ mama pallaṅke svāyaṁ ekova bhāsatī”ti. “The one sitting on my couch is the only one speaking.” Yvāyaṁ mama pallaṅkasmiṁ, that the one on their seat Passanti no, bhonto devā tāvatiṁsā, mamapimaṁ evarūpaṁ iddhānubhāvan”ti? Gentlemen, do you see such psychic might and power in me?”
“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi? The prince replied, “Who else, sirs, in my realm ought to prosper if not you? sukho bhavetha → sukha medhetha (bj); sukhaṁ bhaveyyātha (sya-all, km); sukhamedheyyātha (pts1ed); sukhā bhaveyyātha (mr) “Hitvā mamattaṁ manujesu brahme, “He among men, O brahmin, has given up possessiveness, “‘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’. “Alaṁ, bho, mamapidaṁ pahūtaṁ sāpateyyaṁ bhavantānaṁyeva vāhasā. “Enough, sirs. I already have abundant wealth, owing to my lords. “Alaṁ, bho, mamapimā cattārīsā bhariyā sādisiyo. “Enough, sirs. I already have forty equal wives. mamapimā → mamapi tā (bj, mr); mamapīmā (sya-all, km)
ānandajananī mama. to fill me with a joy I never knew. evaṁ kāmo daḷho mama. so strong is the love in me. ānandajananī mama. dn21 ‘Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṁ abhivādehi: ‘Well then, sister, please convey my message when the Buddha emerges from that immersion.’ “Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti: “Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they were stumped by my question, and they even questioned me in return: Yesvāhaṁ → yesāhaṁ (sya-all, km); ye sāhaṁ (pts1ed) Te mamaṁyeva uttari paṭipucchanti: So they asked me another question: Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ. Invariably, they become my disciples, I don’t become theirs.
‘ayaṁ kho pahūto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṁ; ‘This pile of dry dung can serve as food for my pigs. sūkarabhattaṁ → sūkarānaṁ bhakkho (sya-all, km) Icchāmi cāhaṁ, bho kassapa, mahāyaññaṁ yajituṁ, anusāsatu maṁ bhavaṁ kassapo, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.”
ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti? “Come, live dedicated to me”?’ ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti. 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”?’ ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; 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”?’ ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. dn24 Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme— In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital: Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme. dn24 ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. ‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view. abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Pāṭikaputta is not capable of coming into the Buddha’s presence, otherwise abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. dn24 abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. dn24 Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Thus I both made that statement after comprehending Pāṭikaputta’s mind with my mind, ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. ‘The naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view. abhabbo kho acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. that you’re not capable of coming into his presence. ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. ‘Pāṭikaputta is not capable of coming into my presence, otherwise Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. dn24 abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. that you’re not capable of coming into his presence. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. dn24 ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. ‘The naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Pāṭikaputta is not capable of coming into my presence, otherwise Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. But they are stumped by my question, and they even question me in return. Mamañhi pubbe etadahosi— Because first I thought, iti mama ca manopaṇidhi. Ime ca sattā itthattaṁ āgatāti. Such was my heart’s wish, and then these creatures came to this state of existence.” Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, But they are stumped by my question, and they even question me in return. Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. But they are stumped by my question, and they even question me in return. Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. But they are stumped by my question, and they even question me in return.
paññā ca mama vijjati; and wisdom is found in me. mama → idha (pts-vp-pli1, mr) Samādhi mama tiṭṭhati. and wisdom and immersion. Dhiratthu mama jīvitaṁ; so what if I die! Mama sāsanakārakā; following my instructions,
Yaṁ puriso mamidanti maññati; that too is given up when they die. mamidanti → mamayidanti (si, sya-all, pts-vp-pli1); mamāyanti (mr) Na mamattāya nametha māmako. would not be bent on ownership.
Kismiṁ asante na mamattamatthi, When what is absent is there no possessiveness? Icchāyasantyā na mamattamatthi, when wishing is absent there is no possessiveness;
yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. That would be for my lasting welfare and happiness.” desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. That would be for my lasting welfare and happiness.” desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. That would be for my lasting welfare and happiness.”
“ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, master, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: “Please, master, go to the Buddha, and in my name bow with your head to his feet.
“ehi tvaṁ, bhikkhu, mama vacanena nandaṁ bhikkhuṁ āmantehi: “Please, monk, in my name tell the mendicant Nanda that “Sākiyānī maṁ, bhante, janapadakalyāṇī gharā nikkhamantassa upaḍḍhullikhitehi kesehi apaloketvā maṁ etadavoca: “As I left my house, sir, the finest lady of the Sakyan land, her hair half-combed, glanced at me and said, maṁ → mama (sya-all) | nikkhamantassa → nikkhamantaṁ (pts-vp-pli1 aṭṭhakathāyaṁ pāṭhantaraṁ)
“Tenahānanda, mama vacanena te bhikkhū āmantehi: “Well then, Ānanda, in my name tell those mendicants that “Gacchatha, bhikkhave, paṇāmemi vo; na vo mama santike vatthabban”ti. “Go away, mendicants, I dismiss you. You are not to stay in my presence.” paṇāmemi vo → vo panāmemi (bj); vo paṇāmemi (sya-all, pts-vp-pli1)
“ehi tvaṁ, bhikkhu, mama vacanena pilindavacchaṁ bhikkhuṁ āmantehi: “Please, monk, in my name tell the mendicant Pilindavaccha that pilindavaccha → vaccha (sya-all)
evamevaṁ kho, bhikkhave, yaṁ mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti. In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life. Yampi, bhikkhave, mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti;
Disvāna mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: On seeing him, in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably, saying, phāsuvihāraṁ → phāsuvihārañca (bj)
“Ete, bhante, mama purisā corā ocarakā janapadaṁ ocaritvā gacchanti. Sir, these are my spies, my undercover agents returning after spying on the country. corā → carā (sn3.11:1 [11. Sattajaṭilasutta]) | gacchanti → āgacchanti (bj, sya-all, pts-vp-pli1)
yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṁ ‘netaṁ mama, nesohamasmi, na me so attā’ti—evametaṁ yathābhūtaṁ sammappaññā passato evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti. A mendicant gives up and lets go of these views by truly seeing with right wisdom where they arise, where they settle in, and where they operate as: ‘This is not mine, I am not this, this is not my self.’
“ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi: “Please, monk, in my name tell the mendicant Ariṭṭha, formerly a vulture trapper, that 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.’ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; They regard form like this: ‘This is not mine, I am not this, this is not my self.’ vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; They also regard feeling … saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; perception … saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; choices … yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; whatever is seen, heard, thought, known, attained, sought, and explored by the mind like this: ‘This is not mine, I am not this, this is not my self.’ tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. They also regard like this: ‘This is not mine, I am not this, this is not 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’?” “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “So, mendicants, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti. And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’ Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: Then Brahmā Sahampati, knowing what I was thinking, thought, Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti. What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe… What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. … ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. … ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti. What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things.
Api ca mamapi suṇātha yathārūpena bhikkhunā gosiṅgasālavanaṁ sobheyya. However, listen to me also as to what kind of mendicant would beautify this sal forest park at Gosiṅga.
‘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 “Idha, aggivessana, mama sāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati; “It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti. That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions.” “Idha, aggivessana, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti; “It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.
‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. ‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’ ajjhohāreyyuṁ → ajjhohareyyuṁ (sya-all, km, pts1ed, mr) | ajajjitaṁ → ajaddhukaṁ (bj, pts1ed); jaddhukaṁ (sya-all, km)
Idha, gahapatayo, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. It's when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. It's when a certain person is not covetous. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
“yaṁ kiñci, rāhula, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabban”ti. “Rāhula, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’” Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
“Tenahānanda, mama vacanena te bhikkhū āmantehi: “Well then, Ānanda, in my name tell those mendicants that “Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban”ti. “Go away, mendicants, I dismiss you. You are not to stay in my presence.”
“ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi: “Please, monk, in my name tell the mendicants who follow Assaji and Punabbasuka that
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. “There are not just one hundred such monks who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” “Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. “There are not just one hundred such nuns who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” “Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā”ti. “There are not just one hundred such celibate laymen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” “Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti. “There are not just one hundred such laymen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” “Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā”ti. “There are not just one hundred such celibate laywomen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” “Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti. “There are not just one hundred such laywomen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” “Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha: “Well then, reverends, in my name please bow with your head at the Buddha’s feet and say:
“Kati pana tvaṁ, udāyi, mayi dhamme samanupassasi, yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti? “But Udāyī, how many qualities do you see in me, because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me?” mamaṁ → mama (sabbattha) | garuṁ karonti → garukaronti (bj, sya-all, km); garūkaronti (pts1ed) ‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. So if it were the case that my disciples are loyal to me because I eat little, then those disciples who eat even less would not be loyal to me. ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā paṁsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhārenti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. So if it were the case that my disciples are loyal to me because I’m content with any kind of robe, then those disciples who wear rag robes would not be loyal to me. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. So if it were the case that my disciples are loyal to me because I’m content with any kind of almsfood, then those disciples who eat only almsfood would not be loyal to me. ‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṁ na upenti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. So if it were the case that my disciples are loyal to me because I’m content with any kind of lodging, then those disciples who stay at the root of a tree would not be loyal to me. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. Ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. So if it were the case that my disciples are loyal to me because I’m secluded and praise seclusion, then those disciples who live in the wilderness would not be loyal to me. Iti kho, udāyi, na mamaṁ sāvakā imehi pañcahi dhammehi sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. So, Udāyī, it’s not because of these five qualities that my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me. Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. There are five other qualities because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me. Idhudāyi, mamaṁ sāvakā adhisīle sambhāventi: Firstly, my disciples esteem me for the higher ethics: Yampudāyi, mamaṁ sāvakā adhisīle sambhāventi: Since this is so, Yampudāyi → yamudāyi (sya-all, mr); yaṁ panudāyi (pts1ed) ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṁ kho, udāyi, paṭhamo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. this is the first quality because of which my disciples are loyal to me. Puna caparaṁ, udāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi: Furthermore, my disciples esteem me for my excellent knowledge and vision: Yampudāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi: Since this is so, sappāṭihāriyaṁ samaṇo gotamo dhammaṁ deseti no appāṭihāriyan’ti, ayaṁ kho, udāyi, dutiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. this is the second quality because of which my disciples are loyal to me. Puna caparaṁ, udāyi, mamaṁ sāvakā adhipaññāya sambhāventi: Furthermore, my disciples esteem me for my higher wisdom: aññadatthu mamayeva sāvakā anusāsaniṁ paccāsīsanti. Invariably, my disciples expect instruction from me. Yampudāyi, mamaṁ sāvakā adhipaññāya sambhāventi: Since this is so, Ayaṁ kho, udāyi, tatiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. this is the third quality because of which my disciples are loyal to me. Puna caparaṁ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena; Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena. Since this is so, Ayaṁ kho, udāyi, catuttho dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. this is the fourth quality because of which my disciples are loyal to me. Ayaṁ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the fifth quality because of which my disciples are loyal to me. Ime kho, udāyi, pañca dhammā yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti. These are the five qualities because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.”
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,
‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. ‘Well then, my dear barber, carefully pull them out with tweezers and place them in my cupped hands.’ ‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. mn83 ‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. mn83
“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, dear Sañjikāputta, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. It will be for my lasting welfare and happiness.” yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. It will be for my lasting welfare and happiness.” ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ. Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. ‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’ ajajjitaṁ → ajaddhukaṁ (bj, sya1ed, sya2ed, km, pts1ed); ajjukaṁ (cck) | ajjhohāreyyuṁ → ajjhohareyyuṁ (bj, sya-all, km, pts1ed, mr) Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti. And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’ Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: Then Brahmā Sahampati, knowing what I was thinking, thought, Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Then Brahmā Sahampati, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me. “Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti. “Sir, if he had even a single one of these factors he couldn’t train under me, let alone all five.” “Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti. “Sir, if he had even a single one of these factors he could train under me, let alone all five.”
Tepi mama hatthatthaṁ gacchanti. Still they meet their end by my hand. Mamañca brūsi ṭhitamaṭṭhitoti; And I have stopped, but you tell me I’ve not. Na hi jātu so mamaṁ hiṁse, For then they’d never wish harm nayidaṁ dummantitaṁ mama; the advice I got was good. nayidaṁ dummantitaṁ mama; the advice I got was good.
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. Yathā te bhagavā byākaroti taṁ sādhukaṁ uggahetvā mama āroceyyāsi. Remember well how the Buddha answers and tell it to me. ‘ime, maṁ, ayyaputta, ñātakā tvaṁ acchinditvā aññassa dātukāmā. mn87 tvaṁ → tayā (bj); taṁ (si, sya-all, km, pts1ed) | maṁ → mama (sya-all, km)
“ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi: “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
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.
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, mister, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi: “Please, mister, in my name tell Sañjaya that
“ehi tvaṁ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Here, student, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. Sabbe te mama kāyasmiṁ, are all found on my body:
“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi: “Brahmin, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:
“tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; “Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: “Please, mister, go to the Buddha, and in my name bow with your head to his feet. Say to him: Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: “Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi: “Well then, Master Sāriputta, in my name bow with your head at the Buddha’s feet. Say to him:
‘nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani kismiñci kiñcanaṁ natthī’ti. ‘I don’t belong to anyone anywhere! And nothing belongs to me anywhere!’ kvacani → kvacini (bj-a, sya-all, km) | kiñcanatasmiṁ → kiñcanattasmiṁ (bj); kiñcanatasmi (?) "
“Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti. “Some succeed, while others fail.” atha ca pana mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti. still some of my disciples, instructed and advised like this, achieve the ultimate goal, extinguishment, while some of them fail.
‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti? ‘This one will be your refuge when I have passed away,’ to whom you now turn?” paṭipādeyyāthā”ti → paṭidhāveyyāthāti (bj, sya-all, km, pts1ed) ‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti. mn108 ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti— mn108 ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; mn108 ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti— mn108 ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; mn108
“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati. “One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not 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’?” “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Idha, bhante, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti; It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ Idha, bhante, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti; It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Ahañca hi te, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ deseyyaṁ, tvañca me bhāsitassa atthaṁ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti. For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.”
“ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi: “Please, mister, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him,
“mamañca khvāyaṁ kulaputto uddissa pabbajito. “This gentleman has gone forth in my name. mamañca khvāyaṁ → mamaṁ khvāyaṁ (bj, sya-all, km); maṁ khvāyaṁ (pts1ed) ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: “Please, mister, go to the Buddha, and in my name bow with your head to his feet. Say to him: pāde sirasā vandāhi → vandāhi evañca vadehi (sya-all, km, pts1ed) | bhagavato pāde sirasā vandāhi → vandāhi evañca vadehi (sya-all, km, pts1ed) Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: pītisañjananaṁ mama. it brings me joy! pītisañjananaṁ mama. mn143
“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’?” “Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi. “Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.” “Cakkhusmiṁ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi? “Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?” manasmiṁ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? mn144 “Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi. “Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.” manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. mn144
‘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.’ cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. You regard the eye like this: ‘This is not mine, I am not this, this is not my self.’ Rūpe ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. You regard sights … Cakkhuviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. eye consciousness … Cakkhusamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. eye contact … Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. feeling … Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. craving like this: ‘This is not mine, I am not this, this is not my self.’ Sotaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… You regard the ear … ghānaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… nose … jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… tongue … kāyaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… body … manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. mind like this: ‘This is not mine, I am not this, this is not my self.’ Dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. You regard ideas … Manoviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. mind consciousness … Manosamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. mind contact … Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. feeling … Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. craving like this: ‘This is not mine, I am not this, this is not my self.’
Mamaṁ vadantītipi so vadeyyā”ti. or even ‘they speak to me’?” Mamaṁ vadantītipi so vadeyya; and also ‘they speak to me’. Mamaṁ vadantītipi so vadeyyā”ti. or even ‘they speak to me’?” Mamaṁ vadantītipi so vadeyya, and also ‘they speak to me’.
Ekamantaṁ ṭhito kho, bhikkhave, tāyano devaputto mama santike imā gāthāyo abhāsi: and recited these verses in my presence.” The Buddha repeated the verses in full, adding:
pītisañjananaṁ mama. it brings me joy! Ekamantaṁ ṭhito kho, bhikkhave, so devaputto mama santike imā gāthāyo abhāsi: and recited these verses in my presence.” The Buddha then repeated the verses in full. pītisañjananaṁ mama. sn2.20
Tattha itthāgārassa dānaṁ dīyittha; mama dānaṁ paṭikkami. There they gave gifts, while my own giving dwindled. Tattha khattiyānaṁ anuyantānaṁ dānaṁ dīyittha, mama dānaṁ paṭikkami. There they gave gifts, while my own giving dwindled. Tattha balakāyassa dānaṁ dīyittha, mama dānaṁ paṭikkami. There they gave gifts, while my own giving dwindled. Tattha brāhmaṇagahapatikānaṁ dānaṁ dīyittha, mama dānaṁ paṭikkami. There they gave gifts, while my own giving dwindled.
“Yañhi taṁ, mahārāja, sammā vadamāno vadeyya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, mameva taṁ sammā vadamāno vadeyya. “If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me. mameva → mamaṁ (bj, pts2ed); maman (sya-all, km, pts1ed)
Ete, bhante, mama purisā carā ocarakā janapadaṁ ocaritvā āgacchanti. Sir, these are my spies, my undercover agents returning after spying on the country.
“ehi tvaṁ, tāta sudassana, bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā mama bhattābhihāre bhattābhihāre bhāsa. “Please, dear Sudassana, memorize this verse in the Buddha’s presence and recite it to me whenever I am presented with a meal. bhattābhihāre → idaṁ padaṁ bj, sya-all, km, pts1ed potthakesu
Mamañhi, ānanda, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, byādhidhammā sattā byādhito parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
“Mameva, samaṇa, cakkhu, mama rūpā, mama cakkhusamphassaviññāṇāyatanaṁ. “Mine alone, ascetic, is the eye, mine are sights, mine is the field of eye contact consciousness. Mameva, samaṇa, sotaṁ, mama saddā …pe… Mine alone is the ear … mameva, samaṇa, ghānaṁ, mama gandhā; nose … mameva, samaṇa, jivhā, mama rasā; tongue … mameva, samaṇa, kāyo, mama phoṭṭhabbā; body … mameva, samaṇa, mano, mama dhammā, mama manosamphassaviññāṇāyatanaṁ. mind, mine are ideas, mine is the field of mind contact consciousness. “Yaṁ vadanti mama yidanti, “The things they call ‘mine’, ye vadanti mamanti ca; and those who say ‘it’s mine’:
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo gāthaṁ bhāsatī”ti. “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from seclusion!”
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”
Ahañceva kho pana dhammaṁ deseyyaṁ; pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.”
Mamañhi vo dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati. Then your fear and terror will go away. Mamañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati. Then your fear and terror will go away.
‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe asurā jineyyuṁ devā parājineyyuṁ, yena naṁ sakkaṁ devānamindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti. ‘My good sirs, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’ parājineyyuṁ → parājeyyuṁ (bj, pts1ed, pts2ed) ‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe devā jineyyuṁ asurā parājineyyuṁ, yena naṁ vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammasabhan’ti. ‘My good sirs, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’
‘sakkā kho me ayaṁ surāpipāsitā pānīyena vā vinetuṁ dadhimaṇḍakena vā vinetuṁ bhaṭṭhaloṇikāya vā vinetuṁ loṇasovīrakena vā vinetuṁ, na tvevāhaṁ taṁ piveyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. ‘I could quench my thirst with water, whey, seasoned drink, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’ surāpipāsitā → surāpipāsā (?) | bhaṭṭhaloṇikāya → matthaloṇikāya (bj, pts1ed, pts2ed); maṭṭhaloṇikāya (sya-all, km) "
‘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’?” “Tasmātiha, susima, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. You should truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. You should truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Tasmātiha tvaṁ, kassapa, gahapatāni ceva cīvarāni dhārehi, nimantanāni ca bhuñjāhi, mama ca santike viharāhī”ti. So Kassapa, you should wear clothes given by householders, accept invitations for the meal, and stay in my presence.” gahapatāni → gahapatikāni (bj)
“ehi tvaṁ, bhikkhu, mama vacanena bhaṇḍañca bhikkhuṁ ānandassa saddhivihāriṁ abhijikañca bhikkhuṁ anuruddhassa saddhivihāriṁ āmantehi: “Please, monk, in my name tell the monk called Bhaṇḍa, Ānanda’s pupil, and the monk called Abhiñjika, Anuruddha’s pupil that
‘idha, bhante, bhagavā nisīdatu, yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti. ‘Sir, sit here. That would be for my lasting welfare and happiness.’ ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti, mamaṁ taṁ sammā vadamāno vadeyya: the Buddha’s rightful child, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, and receiver of his worn-out hempen rag robes, it’s me. paṭiggahitāni → paṭiggahetā (bj); paṭiggahito (bj); patiggahetāni (pts1ed, pts2ed) "
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ upāsakānaṁ, yadidaṁ citto ca gahapati hatthako ca āḷavako. These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Ãḷavī. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ, yadidaṁ sāriputtamoggalānā. These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ upāsikānaṁ, yadidaṁ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā. These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ bhikkhunīnaṁ, yadidaṁ khemā ca bhikkhunī uppalavaṇṇā ca. These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.
‘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’?”
“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. “Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
‘satthārā anuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
“ehi tvaṁ, bhikkhu, mama vacanena taṁ bhikkhuṁ āmantehi ‘satthā taṁ, āvuso, āmantetī’”ti. “Please, monk, in my name tell that monk that the Teacher summons him.”
yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. It will be for my lasting welfare and happiness.” yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti. sn22.1 ‘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,
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.’ Vedanaṁ etaṁ mama …pe… They regard feeling … saññaṁ etaṁ mama … perception … saṅkhāre etaṁ mama … choices … viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. consciousness like this: ‘This is mine, I am this, this is my self.’ Idha, bhikkhave, sutavā ariyasāvako rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. It’s when a learned noble disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’ Vedanaṁ netaṁ mama … They regard feeling … saññaṁ netaṁ mama … perception … saṅkhāre netaṁ mama … choices … viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. consciousness like this: ‘This is not mine, I am not this, this is not my self.’
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn22.15 yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not 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’?” “Tasmātiha, soṇa, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not 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’?” “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā …pe… yā dūre santike vā, sabbā vedanā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Any kind of feeling at all … ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā …pe… ye dūre santike vā, sabbe saṅkhārā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Any kind of choices at all … Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Yaṁ kiñci, rādha, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. “Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Yaṁ kiñci, surādha, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti. “Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti. sn22.72
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti …pe… evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not 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’?” “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Tesaṁ mamaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo. Not seeing me they may change and fall apart. evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ tesaṁ mamaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo. sn22.80 tesaṁ mamaṁ alabhantānaṁ dassanāya siyā aññathattaṁ siyā vipariṇāmo. Not seeing me they may change and fall apart. ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. “One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha: “Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha: Vakkali said, “Well then, reverends, in my name bow with your head at the Buddha’s feet. Say to him:
“etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha: “Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him:
“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. sn22.91
“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. “Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
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’?” Rūpaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Form should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not 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’?” Viññāṇaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… Consciousness should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassathā”ti? Do you regard form like this: ‘This is not mine, I am not this, this is not my self’?” Rūpaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Form should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassathā”ti? consciousness like this: ‘This is not mine, I am not this, this is not my self’?” Viññāṇaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ … Consciousness should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
“Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. “Kappa, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ …pe… sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti. “Kappa, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not 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’?” “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not 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’?” “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.1 Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.5
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.6
‘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’?”
‘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.’”
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’?” “Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. “Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? Do you regard the ear … nose … tongue … body … “Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. sn35.71 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’?” “Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. “Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’
cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? Do you regard the eye like this: ‘This is not mine, I am not this, this is not my self’?” “Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṁ mama, nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. “Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ “Jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? Do you regard the ear … nose … tongue … body … “Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṁ mama, nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. Evaṁ te etaṁ catutthaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāya …pe…. sn35.72 “Manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? Do you regard the mind like this: ‘This is not mine, I am not this, this is not my self’?” “Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. “Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not 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’?” “Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… “Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ jivhaṁ, āvuso sāriputta, jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… I regard the ear … nose … tongue … body … manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.” “Cakkhusmiṁ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi … “Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?” jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi … sn35.87 manasmiṁ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? sn35.87 “Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… “Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.” jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… sn35.87 manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. sn35.87
‘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’?”
“Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. “Then, student, invite him in my name for tomorrow’s meal.” “Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. “Then, student, invite him in my name for tomorrow’s meal.”
‘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’?”
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… sn35.204 Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.204
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.210-212
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.219-221
‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṁ devā parājineyyuṁ, yena naṁ sakkaṁ devānamindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti. ‘My good sirs, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’ ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṁ asurā parājineyyuṁ, yena naṁ vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṁ devasabhan’ti. ‘My good sirs, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’
‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
‘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’?” “Tasmātiha, anurādha, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not 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.’ Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… The Realized One, the perfected one, the fully awakened Buddha regards the eye like this: ‘This is not mine, I am not this, this is not my self.’ He regards the ear … nose … jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… tongue … body … manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. mind like this: ‘This is not mine, I am not this, this is not 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 Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… sn44.7 jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… sn44.7 manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. sn44.7
Mamañhi, ānanda, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
Mamañhi, sāriputta, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.” "
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.” "
Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā”ti. Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.” "
‘ehi tvaṁ, samma medakathālike, caṇḍālavaṁsaṁ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti. ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’ ‘tvaṁ, samma medakathālike, mamaṁ rakkha, ahaṁ taṁ rakkhissāmi. ‘You look after me, dear Medakathālikā, and I’ll look after you.
“ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda: “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. And then Brahmā Sahampati, knowing what I was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me.
“ehi tvaṁ, gahapati, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda: “Please, householder, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘mā hevāyaṁ jotiko gahapati mamaccayena vighātaṁ āpajjī’”ti. ‘I hope Jotika doesn’t suffer anguish when I’ve gone.’” āpajjī’”ti → āpajjati (mr)
“ehi tvaṁ, ambho purisa, yenāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vanda: “Please, mister, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him:
“ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda: “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
“catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. “Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time. Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. The noble truths of suffering, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. and the practice that leads to the cessation of suffering.