Maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. That mendicant saw me do this. Maṁ so → tasmā maṁ so (sya-all); taṁ maṁ so (pts1ed) No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. If I hadn’t committed that offense, they wouldn’t have seen me. Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. But since I did commit that offense, they did see me. Disvā ca pana maṁ so bhikkhu akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosi. When they saw me, they were upset, Anattamano samāno anattamanavacanaṁ maṁ so bhikkhu avaca. and they voiced their unhappiness to me. anattamanavacanaṁ → anattamanavācaṁ (mr) Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” “Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” “Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: “Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me: Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.” “Abhikkantaṁ, bho kaccāna …pe… upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Excellent, Master Kaccāna! … From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”
‘theropi maṁ na vadeyya, majjhimopi maṁ na vadeyya, navopi maṁ na vadeyya; ‘No mendicant, whether senior, middle, or junior, should admonish me; Thero cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ. If a mendicant—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’ viheṭheyyaṁ → viheseyyampi naṁ (bj, sya-all, km, pts1ed) Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya, ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ’.
‘theropi maṁ na vadeyya, majjhimopi maṁ na vadeyya, navopi maṁ na vadeyya; ‘No mendicant, whether senior, middle, or junior, should admonish me; Thero cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ. If a mendicant—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’ Majjhimo cepi maṁ vadeyya … navo cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ’.
‘theropi maṁ vadeyya, majjhimopi maṁ vadeyya, navopi maṁ vadeyya; ‘Any mendicant, whether senior, middle, or junior, should admonish me; Thero cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ. If a mendicant—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’ Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ’.
‘theropi maṁ vadeyya, majjhimopi maṁ vadeyya, navopi maṁ vadeyya; ‘Any mendicant, whether senior, middle, or junior, may admonish me; Thero cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ. If a mendicant—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’ Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ’.
‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ ‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
na me te vuttavādino. Abbhācikkhanti ca pana maṁ asatā abhūtena. do not repeat what I have said. They misrepresent me with what is false and untrue. ca pana maṁ → ca pana maṁ te (bj, sya-all, km, pts1ed)
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
“Yo kho maṁ, paribbājakā, evaṁ vadeyya: “Wanderers, someone might say to me: paribbājakā → paribbājako (mr) Yo kho maṁ, paribbājakā, evaṁ vadeyya: Wanderers, someone might say to me: Yo kho maṁ, paribbājakā, evaṁ vadeyya: Wanderers, someone might say to me:
Upāsakaṁ maṁ ayyo ānando dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Venerable Ānanda remember me as a lay follower who has gone for refuge for life.” "
Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about the training rules, and to think,
‘“Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ ‘“Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’ ‘“Ye kho pana te antarāyikā dhammā vuttā te paṭisevato nālaṁ antarāyāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ ‘“Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this teaching leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’
Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: He arranged his robe over one shoulder, raised his joined palms toward me, and said: Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhikkhave, te brāhmaṇā maṁ etadavocuṁ: When the greetings and polite conversation were over, they sat down to one side, and said to me:
“Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ, na itivādappamokkhānisaṁsatthaṁ, na ‘iti maṁ jano jānātū’ti. “Mendicants, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, ‘So let people know about me!’
“imaṁ, bhikkhave, rattiṁ rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, rohitasso devaputto maṁ etadavoca: “Tonight, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: Evaṁ vutte, bhikkhave, rohitasso devaputto maṁ etadavoca: an4.46
Mā maṁ apādako hiṁsi, May the footless not harm me! mā maṁ hiṁsi dvipādako; May I not be harmed by the two-footed! dvipādako → dipādako (bj, sya-all, km, pts1ed) Mā maṁ catuppado hiṁsi, May the four-footed not harm me! mā maṁ hiṁsi bahuppado. May I not be harmed by the many-footed!
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. ‘What task will the horse trainer have me do today? How should I respond?’ kimassāhaṁ → kathamassāhaṁ (mr) ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. ‘What task will the horse trainer have me do today? How should I respond?’ ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. ‘What task will the horse trainer have me do today? How should I respond?’ ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. ‘What task will the horse trainer have me do today? How should I respond?’
‘ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yaṁ maṁ attā sīlato na upavadeyyā’ti. ‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’ ahañceva → ahañce (?) | kiñca taṁ yaṁ maṁ → kiñca taṁ maṁ (bj); kiñca maṁ (sya-all, km); kiñca taṁ kammaṁ (pts1ed, mr) " ‘ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yaṁ maṁ pare sīlato na upavadeyyun’ti. ‘If I were to do bad things by way of body, speech, and mind, wouldn’t others blame me for my conduct?’
“accayo maṁ, bhante, accagamā, yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yāhaṁ evamakāsiṁ. “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to act in that way.
Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. Whoever has any doubt or uncertainty, let them ask me, Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. an4.172 Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. an4.172 Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. If anyone has any doubt or uncertainty, let them ask me,
‘piyā vata maṁ kāmā jahissanti, piye cāhaṁ kāme jahissāmī’ti. ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ ‘piyo vata maṁ kāyo jahissati, piyañcāhaṁ kāyaṁ jahissāmī’ti. ‘This body that I love so much will leave me, and I’ll leave it.’ ‘piyā vata maṁ kāmā jahissanti, piye cāhaṁ kāme jahissāmī’ti. ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ ‘piyo vata maṁ kāyo jahissati, piyañcāhaṁ kāyaṁ jahissāmī’ti. ‘This body that I love so much will leave me, and I’ll leave it.’ “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
“abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “Evaṁvādiṁ kho maṁ, bhaddiya, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: “Though I state and assert this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim:
Evaṁ vutte, bhante, vappo sakko nigaṇṭhasāvako maṁ etadavoca: an4.195 Abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
Abhikkantaṁ, bhante …pe… upāsikaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
“Purimāni, bho gotama, divasāni purimatarāni soṇakāyano māṇavo yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: “Master Gotama, a few days ago the student Soṇakāyana came to me and said:
‘sace kho maṁ bhikkhū jānissanti— ‘Suppose the monks know that I’m a bad monk … dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṁ santā nāsessanti; If they’re in harmony, they’ll expel me, vaggā pana maṁ na nāsessantī’ti. but if they’re divided they won’t.’ ‘sace kho maṁ bhikkhū jānissanti— ‘Suppose the monks know that I have wrong view … micchādiṭṭhiko antaggāhikāya diṭṭhiyā samannāgatoti, samaggā maṁ santā nāsessanti; If they’re in harmony they’ll expel me, vaggā pana maṁ na nāsessantī’ti. but if they’re divided they won’t.’ ‘sace kho maṁ bhikkhū jānissanti— ‘Suppose the monks know that I have wrong livelihood … micchāājīvo micchāājīvena jīvikaṁ kappetīti, samaggā maṁ santā nāsessanti; If they’re in harmony they’ll expel me, vaggā pana maṁ na nāsessantī’ti. but if they’re divided they won’t.’ ‘sace kho maṁ bhikkhū jānissanti— ‘Suppose the monks know that I desire material possessions, honor, and admiration. lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṁ santā na sakkarissanti na garuṁ karissanti na mānessanti na pūjessanti; If they’re in harmony they won’t honor, respect, revere, or venerate me, vaggā pana maṁ sakkarissanti garuṁ karissanti mānessanti pūjessantī’ti. but if they’re divided they will.’
Ahaṁ, bhante, dāyako dānapati; maṁ santo sappurisā bhajanti. I’m a giver, and true persons associate with me. Yañca kho maṁ, bhante, bhagavā evamāha: But when the Buddha says:
“etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṁ nappaṭibhanti, thinamiddhañca me cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carāmi, atthi ca me dhammesu vicikicchā”ti. “Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.” ‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṁ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carāmi, atthi ca me dhammesu vicikicchā’”ti. ‘Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.’” “etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṁ paṭibhanti, thinamiddhañca me cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carāmi, natthi ca me dhammesu vicikicchā”ti. “Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.” na ceva → na tveva (bj) " ‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṁ paṭibhanti, thinamiddhañca me cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carāmi, natthi ca me dhammesu vicikicchā’”ti. ‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.’”
Ekakaṁ kho pana maṁ araññe viharantaṁ While living here alone Ekakaṁ kho pana maṁ → ekakaṁ kho pana (sya-all, km) | vicchiko → vicchikā (sya-all) ahi vā maṁ ḍaṁseyya, vicchiko vā maṁ ḍaṁseyya, satapadī vā maṁ ḍaṁseyya, I might get bitten by a snake, a scorpion, or a centipede. vāḷehi samāgaccheyyaṁ, sīhena vā byagghena vā dīpinā vā acchena vā taracchena vā, te maṁ jīvitā voropeyyuṁ, I might encounter wild beasts—a lion, a tiger, a leopard, a bear, or a hyena—which might take my life. māṇavehi samāgaccheyyaṁ katakammehi vā akatakammehi vā, te maṁ jīvitā voropeyyuṁ, I might encounter youths escaping a crime or on their way to commit one, and they might take my life. Santi kho panāraññe vāḷā amanussā, te maṁ jīvitā voropeyyuṁ, But in a wilderness there are savage monsters who might take my life. panāraññe → pana araññe (bj) "
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; Before that unlikable, undesirable, and disagreeable thing happens, Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; Before that unlikable, undesirable, and disagreeable thing happens, Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; Before that unlikable, undesirable, and disagreeable thing happens, Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; Before that unlikable, undesirable, and disagreeable thing happens, Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; Before that unlikable, undesirable, and disagreeable thing happens,
Atha kho, bhante, kakudho devaputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhante, kakudho devaputto maṁ etadavoca: an5.100 Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. an5.100 Na ca maṁ sāvakā sīlato rakkhanti, na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. My disciples don’t cover up my conduct, and I don’t expect them to. Na ca maṁ sāvakā ājīvato rakkhanti, na cāhaṁ sāvakehi ājīvato rakkhaṁ paccāsīsāmi. My disciples don’t cover up my livelihood, and I don’t expect them to. Na ca maṁ sāvakā dhammadesanato rakkhanti, na cāhaṁ sāvakehi dhammadesanato rakkhaṁ paccāsīsāmi. My disciples don’t cover up my teaching, and I don’t expect them to. Na ca maṁ sāvakā veyyākaraṇato rakkhanti, na cāhaṁ sāvakehi veyyākaraṇato rakkhaṁ paccāsīsāmi. My disciples don’t cover up my answers, and I don’t expect them to. Na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti. My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”
‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ ‘sace maṁ koci kiñci vakkhati, ito bhogena paṭisantharissāmī’ti. ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ ‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ ‘sace maṁ koci kiñci vakkhati, ito lābhena paṭisantharissāmī’ti. ‘If anyone accuses me of anything, I’ll settle it with a bribe.’
Yehi kho pana bhikkhūhi saddhiṁ viharāmi, te maṁ manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena; When living with other spiritual practitioners, I usually treat them agreeably.
‘ajjatagge maṁ āyasmanto sīlesu paripūrakāriṁ dhārethā’ti. ‘From this day forth may the venerables remember me as one who has fulfilled the precepts.’ ‘ajjatagge maṁ āyasmanto brahmacāriṁ dhāretha ārācāriṁ virataṁ methunā gāmadhammā’ti. ‘From this day forth may the venerables remember me as one who is celibate, set apart, avoiding the vulgar act of sex.’ ‘ajjatagge maṁ āyasmanto ekabhattikaṁ dhāretha rattūparataṁ virataṁ vikālabhojanā’ti. ‘From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.’
Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Upāsakaṁ maṁ bhavaṁ piṅgiyānī dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Piṅgiyānī remember me as a lay follower who has gone for refuge for life.” "
“Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca: “Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
“Aṭṭhitaṁyeva maṁ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti. “I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”
“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca: “Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”
“Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca: “Mendicants, tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
“Imaṁ, bhikkhave, rattiṁ aññatarā devatā …pe… maṁ etadavoca: “Mendicants, tonight a deity … said to me: Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”
Ovadatu maṁ, bhante, bhagavā. May the Buddha please advise Anusāsatu maṁ, bhante, bhagavā yaṁ mama assa dīgharattaṁ hitāya sukhāyā’”ti. and instruct me. It will be for my lasting welfare and happiness.’” Ovadatu maṁ bhavaṁ gotamo. May Master Gotama please advise Anusāsatu maṁ bhavaṁ gotamo yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. and instruct me. It will be for my lasting welfare and happiness.” upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Ahaṁ, bhante, dāyako dānapati, maṁ arahanto paṭhamaṁ anukampantā anukampanti. I’m a giver, a donor, and the perfected ones show compassion for me first. Ahaṁ, bhante, dāyako dānapati, maṁ arahanto paṭhamaṁ upasaṅkamantā upasaṅkamanti. I’m a giver, and the perfected ones approach me first. Yañca kho maṁ, bhante, bhagavā evamāha: But when the Buddha says:
Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessati: I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessati: I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessati: I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘kosu nāma idāni maṁ imasmiṁ kule paribhindi, virattarūpā dānime mayi manussā’ti. ‘Who on earth has turned this family against me? It seems they don’t like me any more.’
“Ajjatagge maṁ, bhante, bhagavā dāsīsamaṁ sāmikassa bhariyaṁ dhāretū”ti. “Sir, from this day forth may the Buddha remember me as a wife like a bondservant.” "
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I lack taste. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m indelicate. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m a teacher of inaction. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m a teacher of annihilationism. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m disgusted. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m an exterminator. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m a mortifier. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m an abortionist. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
“Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, Sīha, a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I teach inaction. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I teach action. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I teach annihilationism. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m disgusted. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m an exterminator. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m a mortifier. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m an abortionist. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m ambitious.” upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. “Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha: “Now I’m even more delighted and satisfied with the Buddha, since he tells me to atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. Yet the Buddha encourages me to give to the Jain ascetics. samādapeti → samādāpeti (?) Upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Yadā maṁ bhagavā aññāsi kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— And when he knew that my mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: Evaṁ vutte, sā, bhante, jeṭṭhā pajāpati maṁ etadavoca: When I said this, my eldest wife said to me: ‘itthannāmassa maṁ, ayyaputta, purisassa dehī’ti. ‘Master, please give me to such-and-such a man.’ Anacchariyaṁ kho pana maṁ, bhante, devatā upasaṅkamitvā ārocenti: It’s not unusual for deities to come to me and announce: ‘maṁ vā devatā upasaṅkamanti, ahaṁ vā devatāhi saddhiṁ sallapāmī’ti. the deities come to me, and I have a conversation with them.
Yadā maṁ bhagavā aññāsi kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— And when he knew that my mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: Evaṁ vutte, sā, bhante, jeṭṭhā pajāpati maṁ etadavoca: When I said this, my eldest wife said to me: ‘itthannāmassa maṁ, ayyaputta, purisassa dehī’ti. ‘Master, please give me to such-and-such a man.’ Anacchariyaṁ kho pana maṁ, bhante, devatā upasaṅkamitvā ārocenti: It’s not unusual for deities to come to me and announce: Anacchariyaṁ → acchariyaṁ (bj) " ‘maṁ tā devatā upasaṅkamanti, ahaṁ vā devatāhi saddhiṁ sallapāmī’ti. the deities come to me, and I have a conversation with them. Sace kho panāhaṁ, bhante, bhagavato paṭhamataraṁ kālaṁ kareyyaṁ, anacchariyaṁ kho panetaṁ yaṁ maṁ bhagavā evaṁ byākareyya: If I pass away before the Buddha, it wouldn’t be surprising if the Buddha declares of me:
Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṁ jāneyyun’ti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṁ jāneyyun’ti na icchati, pavivitto samāno ‘pavivittoti maṁ jāneyyun’ti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṁ jāneyyun’ti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṁ jāneyyun’ti na icchati, samāhito samāno ‘samāhitoti maṁ jāneyyun’ti na icchati, paññavā samāno ‘paññavāti maṁ jāneyyun’ti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṁ jāneyyun’ti na icchati. A mendicant with few wishes doesn’t wish: ‘May they know me as having few wishes!’ When contented, they don’t wish: ‘May they know me as contented!’ When secluded, they don’t wish: ‘May they know me as secluded!’ When energetic, they don’t wish: ‘May they know me as energetic!’ When mindful, they don’t wish: ‘May they know me as mindful!’ When immersed, they don’t wish: ‘May they know me as immersed!’ When wise, they don’t wish: ‘May they know me as wise!’ When not enjoying proliferation, they don’t wish: ‘May they know me as one who doesn’t enjoy proliferating!’
Bhāsamānañca maṁ na jānanti: But when I spoke they didn’t know: Antarahitañca maṁ na jānanti: But when I vanished they didn’t know: Bhāsamānañca maṁ na jānanti: But when I spoke they didn’t know: Antarahitañca maṁ na jānanti: But when I vanished they didn’t know:
ahi vā maṁ ḍaṁseyya, vicchiko vā maṁ ḍaṁseyya, satapadī vā maṁ ḍaṁseyya; A snake might bite me, or a scorpion or centipede might sting me. Upakkhalitvā vā papateyyaṁ, bhattaṁ vā me bhuttaṁ byāpajjeyya, pittaṁ vā me kuppeyya, semhaṁ vā me kuppeyya, satthakā vā me vātā kuppeyyuṁ, manussā vā maṁ upakkameyyuṁ, amanussā vā maṁ upakkameyyuṁ; Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans. ahi vā maṁ ḍaṁseyya, vicchiko vā maṁ ḍaṁseyya, satapadī vā maṁ ḍaṁseyya; A snake might bite me, or a scorpion or centipede might sting me. Upakkhalitvā vā papateyyaṁ, bhattaṁ vā me bhuttaṁ byāpajjeyya, pittaṁ vā me kuppeyya, semhaṁ vā me kuppeyya, satthakā vā me vātā kuppeyyuṁ, manussā vā maṁ upakkameyyuṁ, amanussā vā maṁ upakkameyyuṁ; Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.
Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti. If the Buddha allows me, I’ll come back to this mango grove to meditate.” Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti. an9.3 Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. “If the Buddha allows me, I’ll go back to that mango grove to meditate.” Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. If you allow me, I’ll go back to that mango grove to meditate.” Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. If you allow me, I’ll go back to that mango grove to meditate.”
“āyasmā maṁ, bhante, sāriputto āsajja appaṭinissajja cārikaṁ pakkanto”ti. “Sir, Venerable Sāriputta attacked me and left without saying sorry.” ‘āyasmā maṁ, bhante, sāriputto āsajja appaṭinissajjacārikaṁ pakkanto’”ti. ‘Venerable Sāriputta attacked me and left without saying sorry.’” “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo ahaṁ āyasmantaṁ sāriputtaṁ asatā tucchā musā abhūtena abbhācikkhiṁ. “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, hollow, lying, untruthful claim. “Khamāmahaṁ, bhante, tassa āyasmato sace maṁ so āyasmā evamāha: “I will pardon that venerable if he asks me:
“Imañca, bhikkhave, rattiṁ sambahulā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: “Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: Aparāpi maṁ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṁ: Then several other deities came to me and said: Aparāpi maṁ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṁ: Then several other deities came to me and said: Aparāpi maṁ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṁ: Then several other deities came to me and said:
Atha kho, āvuso, jaṭilavāsikā bhikkhunī yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, āvuso, jaṭilavāsikā bhikkhunī maṁ etadavoca: Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me: jaṭilavāsikā → jaṭilagāhiyā (bj); jaṭilabhāgikā (sya-all); jaṭilāgāhiyā (pts1ed)
Idha, bhikkhave, ekacco assaddho samāno ‘saddhoti maṁ jāneyyun’ti icchati; It’s when a faithless person wishes to be known as faithful. dussīlo samāno ‘sīlavāti maṁ jāneyyun’ti icchati; An unethical person wishes to be known as ethical. appassuto samāno ‘bahussutoti maṁ jāneyyun’ti icchati; An unlearned person wishes to be known as learned. saṅgaṇikārāmo samāno ‘pavivittoti maṁ jāneyyun’ti icchati; A lover of company wishes to be known as secluded. kusīto samāno ‘āraddhavīriyoti maṁ jāneyyun’ti icchati; A lazy person wishes to be known as energetic. muṭṭhassati samāno ‘upaṭṭhitassatīti maṁ jāneyyun’ti icchati; An unmindful person wishes to be known as mindful. asamāhito samāno ‘samāhitoti maṁ jāneyyun’ti icchati; A person without immersion wishes to be known as having immersion. duppañño samāno ‘paññavāti maṁ jāneyyun’ti icchati; A witless person wishes to be known as wise. akhīṇāsavo samāno ‘khīṇāsavoti maṁ jāneyyun’ti icchati. A person who has not ended the defilements wishes to be known as having ended the defilements.
Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: Though I state and assert this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim:
‘Kacci nu kho maṁ anuvicca viññū sabrahmacārī sīlato na upavadantī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. ‘I hope that, after examination, sensible spiritual companions don’t reproach any aspect of my ethics?’
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘aratiratisaho assaṁ, na ca maṁ aratirati saheyya, uppannaṁ aratiratiṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ. A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they have arisen.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu ‘bhayabheravasaho assaṁ, na ca maṁ bhayabheravo saheyya, uppannaṁ bhayabheravaṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ. A mendicant might wish: ‘May I prevail over fear and dread, and may fear and dread not prevail over me. May I live having mastered fear and dread whenever they arise.’ So let them fulfill their precepts …
‘yadā te, samma, dhanena dhanakaraṇīyaṁ assa, yāceyyāsi maṁ dhanaṁ. Dassāmi te dhanan’ti. ‘My dear friend, when you need money for some payment, just ask me and I’ll give it.’ dhanena → bandho (mr) | assa, yāceyyāsi maṁ → yācissasi maṁ (bj, pts1ed); pavedeyyāsi maṁ (sya-all); parājeyyāpi maṁ (mr) " ‘alikaṁ maṁ, samma, avaca; tucchakaṁ maṁ, samma, avaca—idha khanāhī’ti. ‘You lied to me, my dear friend, you spoke hollow words when you told me to dig here.’ ‘alikaṁ maṁ, samma, avaca, tucchakaṁ maṁ, samma, avaca—idha khanāhī’ti. ‘You lied to me, my dear friend, you spoke hollow words when you said dig here.’ ‘alikaṁ maṁ, samma, avaca, tucchakaṁ maṁ, samma, avaca—idha khanāhī’ti. ‘You lied to me, my dear friend, you spoke hollow words when you said dig here.’
‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. garuṁ kareyyuṁ → garukareyyuṁ (bj, sya-all, pts1ed) | garuṁ karonti → garukaronti (bj, sya-all, pts1ed) " ‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṁ bhojenti na ca ājānīyaparimajjanaṁ parimajjanti. ‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans wouldn’t put them in a thoroughbred’s place, feed them a thoroughbred’s food, or give them a thoroughbred’s grooming. ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them. ‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti. ‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans would put them in a thoroughbred’s place, feed them a thoroughbred’s food, and give them a thoroughbred’s grooming. ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them.
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. ‘What task will the horse trainer have me do today? How should I respond?’ kimassāhaṁ → kammassāhaṁ (mr) ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. ‘What task will the horse trainer have me do today? How should I respond?’
te maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ. They might pursue, press, and grill me about that. Ye maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ, tesāhaṁ na sampāyeyyaṁ. I’d be stumped by such a grilling. ‘atthi paro loko’ti iti ce maṁ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṁ byākareyyaṁ, ‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so. ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce maṁ pucchasi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti te naṁ byākareyyaṁ, whether a Realized One neither still exists nor no longer exists after death. If I believed there was, I would say so.
“kacci maṁ, samma jīvaka, na vañcesi? “My dear Jīvaka, I hope you’re not deceiving me! Kacci maṁ, samma jīvaka, na palambhesi? I hope you’re not betraying me! Kacci maṁ, samma jīvaka, na paccatthikānaṁ desi? I hope you’re not turning me over to my enemies! Evaṁ vutte, bhante, pūraṇo kassapo maṁ etadavoca: He said to me: Evaṁ vutte, bhante, makkhali gosālo maṁ etadavoca: He said: Evaṁ vutte, bhante, ajito kesakambalo maṁ etadavoca: He said: Evaṁ vutte, bhante, pakudho kaccāyano maṁ etadavoca: He said: Evaṁ vutte, bhante, nigaṇṭho nāṭaputto maṁ etadavoca: He said: nigaṇṭho → nigaṇṭho nāṭaputto (sya-all, mr) Evaṁ vutte, bhante, sañcayo belaṭṭhaputto maṁ etadavoca: He said: ‘atthi paro lokoti iti ce maṁ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṁ byākareyyaṁ. ‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so. neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce maṁ pucchasi, neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṁ maraṇāti iti te naṁ byākareyyaṁ. whether a Realized One neither still exists nor no longer exists after death. If I believed there was, I would say so. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life. Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ pitaraṁ dhammikaṁ dhammarājānaṁ issariyakāraṇā jīvitā voropesiṁ. I have made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of authority.
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) ‘dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī’ti. ‘Wash me, mum, bathe me! Get this filth off of me! I will be useful for you!’ ‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. ‘You deserve me’ or ‘You don’t deserve me.’ ‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. dn3 Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti. Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.” Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
tatra ce maṁ samaṇo gotamo evaṁ vadeyya: He might say to me: ‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘Brahmin, you shouldn’t ask your question like that. This is how you should ask it.’ And the assembly might disparage me for that: tatra ce maṁ samaṇo gotamo evaṁ vadeyya: He might say to me: ‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘Brahmin, you shouldn’t answer the question like that. This is how you should answer it.’ And the assembly might disparage me for that: Ahañceva kho pana evaṁ samīpagato samāno adisvāva samaṇaṁ gotamaṁ nivatteyyaṁ, tena maṁ ayaṁ parisā paribhaveyya: On the other hand, if I were to turn back after having come so far without having seen the ascetic Gotama, the assembly might disparage me for that: tatra ce maṁ samaṇo gotamo evaṁ vadeyya: dn4 ‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: dn4 tatra ce maṁ samaṇo gotamo evaṁ vadeyya: dn4 ‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: dn4 Aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti. “If only the ascetic Gotama would ask me about my own teacher’s scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer.” ‘aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā’ti, tatra maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ pucchati. dn4 Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. “ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. “Master Gotama, if, when I have gone to an assembly, I rise from my seat and bow to the Buddha, that assembly might disparage me for that. Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. And Master Gotama, if, when I am in a carriage, I get down from my carriage and bow to the Buddha, that assembly might disparage me for that.
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.’ Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho oṭṭhaddho licchavī bhagavantaṁ etadavoca: “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also went up to the Buddha, bowed, and sat down to one side. Oṭṭhaddha said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho te dve pabbajitā maṁ etadavocuṁ: When the greetings and polite conversation were over, they stood to one side and said to me:
“Ye te, kassapa, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtena. “Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue. Tatra maṁ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṁ apucchi. There a certain celibate Brahmanical student of fervent mortification named Nigrodha asked me about the higher disgust of sin.
“tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu:
“Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, “Sace pana maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Ānanda remember me as a lay follower who has gone for refuge for life.” "
‘ime kho maṁ, bhikkhu, brahmakāyikā devā evaṁ jānanti, “natthi kiñci brahmuno aññātaṁ, natthi kiñci brahmuno adiṭṭhaṁ, natthi kiñci brahmuno aviditaṁ, natthi kiñci brahmuno asacchikatan”ti. ‘Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize. Atha kho so, kevaṭṭa, bhikkhu maṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho, kevaṭṭa, so bhikkhu maṁ etadavoca: Then he bowed, sat down to one side, and said to me,
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Disvā maṁ etadavoca: dn14 Disvā maṁ etadavoca: dn14 Disvā maṁ etadavoca: dn14 Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca: dn14 Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: dn14 Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: dn14 Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi. dn14 Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṁ yena sudassī devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṁ yena akaniṭṭhā devā tenupasaṅkamiṁ. Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu, upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: and the Fair Seeing Gods. Then together with all these gods I went to see the Gods of Akaniṭṭha, where we had a similar conversation. Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: dn14 Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: dn14
“diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṁ me, bhante, bhagavato khamanīyaṁ, api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ na paṭibhanti bhagavato gelaññena. “Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me. Bhāsamānañca maṁ na jānanti: But when I spoke they didn’t know: Antarahitañca maṁ na jānanti: But when I vanished they didn’t know: Bhāsamānañca maṁ na jānanti: But when I spoke they didn’t know: Antarahitañca maṁ na jānanti: But when I vanished they didn’t know: Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca: Then Māra the wicked approached me, stood to one side, and said: Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca: Today, just now at the Cāpāla shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled. “yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ, tena maṁ parivisa. “Cunda, please serve me with the pork on the turn that you’ve prepared. Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ: Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them, Mayi uḷāraṁ pasādaṁ pavedetvā maṁ abhivādetvā padakkhiṇaṁ katvā pakkāmī”ti. And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.” Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “Tena hi, pukkusa, ekena maṁ acchādehi, ekena ānandan”ti. “Well then, Pukkusa, clothe me in one, and Ānanda in the other.” Yaṁ kiñci maṁ subhaddo pucchissati, sabbaṁ taṁ aññāpekkhova pucchissati, no vihesāpekkho. For whatever he asks me, he will only be looking to understand, not to trouble me.
‘Dīgharattaṁ kho maṁ tvaṁ, devi, iṭṭhehi kantehi piyehi manāpehi samudācarittha; ‘For a long time, my queen, you have spoken to me with loving, desirable, pleasant, and agreeable words. atha ca pana maṁ tvaṁ pacchime kāle aniṭṭhehi akantehi appiyehi amanāpehi samudācarasī’ti. And yet in my final hour, your words are undesirable, unpleasant, and disagreeable!’ ‘Evaṁ kho maṁ tvaṁ, devi, samudācara: ‘Like this, my queen:
“Maṁ ve kumāraṁ jānanti, “In the Brahmā realm they know me Sabbe jānanti maṁ devā, All the gods know me thus, “kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ, aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. “I’m a skilled in what is beneficial for this life, and others even ask me about it.
Parinibbāpaya maṁ bhadde, come on, Bhaddā, please put out my fire, Vāmūru saja maṁ bhadde, Come on, my Bhaddā, hold me, fair of thighs! saja maṁ mandalocane; Embrace me, with your so bashful eyes! Palissaja maṁ kalyāṇi, Take me in your arms, my lovely lady, Evaṁ vutte, bhante, bhaddā sūriyavacchasā maṁ etadavoca: When I finished, Suriyavaccasā said to me, Evaṁ vutte, bhante, sā bhūjati maṁ etadavoca: When I said this, she said to me, “Abhivādesi maṁ sā, devānaminda, bhaginī, sarāmahaṁ tassā bhaginiyā vacanaṁ. “She did bow, lord of gods, and I remember what she said. Idhāpi maṁ evaṁ jānanti: Here they know me as Jānanti maṁ idhāpi “gopako”ti. And here they know me as Gopaka. “dīgharattaṁ visuddho kho ayaṁ yakkho, yaṁ kiñci maṁ pañhaṁ pucchissati, sabbaṁ taṁ atthasañhitaṁyeva pucchissati, no anatthasañhitaṁ. “For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not useless. yakkho → sakko (bj, sya-all, km, pts1ed) “Puccha vāsava maṁ pañhaṁ, “Ask me your question, Vāsava, Tyassu yadā maṁ jānanti, And when they found out that I
“Evameva kho tvaṁ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṁ maṁ tvaṁ evaṁ vadesi. “In the same way, chieftain, when you tell me you don’t believe me you seem like the blind man in the simile. “Evaṁ, bho kassapa, rakkhanti maṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti. “I was.” ‘pitā kho maṁ evaṁ avaca: ‘My father told me to serve the sacred flame. “pitā kho maṁ evaṁ avaca aggiṁ, tāta, paricareyyāsi. dn23 Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: King Pasenadi of Kosala knows my views, and so do foreign kings. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: King Pasenadi of Kosala knows my views, and so do foreign kings. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: King Pasenadi of Kosala knows my views, and so do foreign kings. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: King Pasenadi of Kosala knows my views, and so do foreign kings. Upāsakaṁ maṁ bhavaṁ kassapo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may Master Kassapa remember me as a lay follower who has gone for refuge for life. 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.”
“purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: “Sir, a few days ago Sunakkhatta the Licchavi came to me and said: Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said: ‘Tvaṁ vā pana maṁ evaṁ avaca— ‘Or did you ever say to me: Napi kira maṁ tvaṁ vadesi— nor did you say you would ‘Tvaṁ vā pana maṁ evaṁ avaca— ‘Or did you ever say to me: Tvaṁ vā → tvañca (csp1ed) napi kira maṁ tvaṁ vadesi— dn24 ‘Tvaṁ vā pana maṁ evaṁ avaca— ‘Or did you ever say to me: Napi kira maṁ tvaṁ vadesi— dn24 ‘Kiṁ pana maṁ, bhante, bhagavā evamāha: ‘But why does the Buddha say this to me?’ Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— ‘Though I performed such a superhuman demonstration of psychic power you say this: Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Kiṁ pana maṁ, bhante, bhagavā evamāha— ‘But why does the Buddha say this to me?’ Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: He came to me, bowed, and sat down to one side. I said to him, ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi: ‘Though I perform such a superhuman demonstration of psychic power you say this: Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: Then Sunakkhatta came to me, bowed, sat down to one side, and told me of all this. ‘Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi— ‘But why do you say this to me, Sunakkhatta?’ Sopi maṁ upasaṅkamitvā evamārocesi— He came and told me this, Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— ‘Though I perform such a superhuman demonstration of psychic power you say this: Evaṁvādiṁ kho maṁ, bhaggava, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: Though I state and assert this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim:
Iṅgha tvaṁ maṁ, nigrodha, sake ācariyake adhijegucche pañhaṁ puccha: Please ask me a question about the higher disgust of sin in your own tradition: ‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe… ‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’ Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu uppādetā hoti …pe… But I, a fervent mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they give rise to jealousy and stinginess regarding families. ‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe… ‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’ Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu nuppādetā hoti …pe… But I, a fervent mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they don’t give rise to jealousy and stinginess regarding families. Iti kho, nigrodha, yaṁ maṁ tvaṁ avacāsi: Nigrodha, remember you said this to me: “iti kho, bhante nigrodha, yaṁ maṁ tvaṁ avacāsi: “Honorable Nigrodha, remember you said this to me: “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ bhagavantaṁ avacāsiṁ. “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak in that way. “Taggha tvaṁ, nigrodha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo maṁ tvaṁ evaṁ avacāsi. “Indeed, Nigrodha, you made a mistake. It was foolish, stupid, and unskillful of you to speak in that way. tvaṁ → taṁ (bj, sya-all, pts1ed)
Sace maṁ, bhante, evaṁ puccheyya: Sir, if they were to ask me, Sace pana maṁ, bhante, evaṁ puccheyya: But if they were to ask me, Sace pana maṁ, bhante, evaṁ puccheyya: But if they were to ask me, “Taggha tvaṁ, sāriputta, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti. “Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.”
“Pitā maṁ, bhante, kālaṁ karonto evaṁ avaca: “Sir, on his deathbed my father said to me: Upāsakaṁ maṁ bhagavā dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
“Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ, na ‘iti maṁ jano jānātū’ti. “Mendicants, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’
“Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ, na ‘iti maṁ jano jānātū’ti. “Mendicants, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’
Dhammaṁ apassanto na maṁ passati. Not seeing the teaching, they do not see me. na maṁ passati → maṁ na passati (sya-all) " dhammaṁ passanto maṁ passatī”ti. Seeing the teaching, they see me.”
Mā maṁ jaññāti icchati; ‘May no-one find me out!’ icchati → vb17:78 [Mātikā/ Dukaniddesa] upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
“Taṁ maṁ padhānapahitattaṁ, “During my time of resolute striving Evaṁ maṁ pahitattampi, When I am so resolute, Mā maṁ ṭhānā acāvayi. they’ll never make me retreat!
Puccha maṁ sabhiya pañhaṁ, Ask me your question, Sabhiya, Dukkhassantakara atāresi maṁ. ender of suffering—you brought me across! Vicikicchā maṁ tārayi namo te; you brought me beyond doubt—homage to you!
“Dukkhassa ve maṁ pabhavaṁ apucchasi, “You have rightly asked me of the origin of suffering,” Appeva maṁ bhagavā aṭṭhitaṁ ovadeyya”. hopefully the Buddha may regularly instruct me.”
“Paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi. “Mendicants, Bāhiya was astute. He practiced in line with the teachings, and did not trouble me about the teachings.
“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)
Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti. If the Buddha allows me, I’ll come back to this mango grove to meditate.” Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti.
Sace maṁ, bhante, bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. “If the Buddha allows me, I’ll go back to that mango grove to meditate.” anujānāti → anujāneyya (an9.3:1 [3. Meghiyasutta]) Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. If you allow me, I’ll go back to that mango grove to meditate.” Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. If you allow me, I’ll go back to that mango grove to meditate.”
“paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. “I feel inspired, friend, to give this ascetic a blow on the head!” “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. “I feel inspired, friend, to give this ascetic a blow on the head!” “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. “I feel inspired, friend, to give this ascetic a blow on the head!”
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “Paṇḍito, bhikkhave, suppabuddho kuṭṭhī; paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi. “Mendicants, Suppabuddha was astute. He practiced in line with the teachings, and did not trouble me about the teachings.
Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti. “May Venerable Mahākaccāna please give me the going forth!” Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti. “May Venerable Mahākaccāna please give me the going forth!” Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti. If my mentor allows, I should go to see that Blessed One, the perfected one, the fully awakened Buddha.” Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.
(…) (…) → sace maṁ upajjhāyo anujānātīti) (pli-tv-kd5:50 [Cammakkhandhaka/ Soṇakuṭikaṇṇavatthu]) “yassa kho maṁ bhagavā āṇāpeti: “When the Buddha orders me
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
‘āpattiñca vata āpanno assaṁ, na ca maṁ bhikkhū jāneyyuṁ āpattiṁ āpanno’ti. ‘If I commit an offense, I hope the mendicants don’t find out!’ ‘Jānanti maṁ bhikkhū āpattiṁ āpanno’ti— Thinking, ‘The mendicants have found out about my offense,’ ‘āpattiñca vata āpanno assaṁ, anuraho maṁ bhikkhū codeyyuṁ, no saṅghamajjhe’ti. ‘If I commit an offense, I hope the mendicants accuse me in private, not in the middle of the Saṅgha.’ ‘Saṅghamajjhe maṁ bhikkhū codenti, no anuraho’ti— mn5 ‘āpattiñca vata āpanno assaṁ, sappaṭipuggalo maṁ codeyya, no appaṭipuggalo’ti. ‘If I commit an offense, I hope I’m accused by a counterpart, not by someone who is not a counterpart.’ ‘Appaṭipuggalo maṁ codeti, no sappaṭipuggalo’ti— mn5 ‘Aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseti, na maṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ desetī’ti— mn5 ‘Aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisanti, na maṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisantī’ti— mn5 ‘Aññaṁ bhikkhuṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjenti, na maṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjentī’ti— mn5 ‘Aññaṁ bhikkhuṁ upāsikā sakkaronti garuṁ karonti mānenti pūjenti, na maṁ upāsikā sakkaronti garuṁ karonti mānenti pūjentī’ti— mn5 “upamā maṁ, āvuso sāriputta, paṭibhātī”ti. “Reverend Sāriputta, a simile springs to mind.”
Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘ye maṁ ñātī sālohitā petā kālaṅkatā pasannacittā anussaranti tesaṁ taṁ mahapphalaṁ assa mahānisaṁsan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. A mendicant might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts … kālaṅkatā → kālakatā (bj, sya-all, pts1ed) " Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘aratiratisaho assaṁ, na ca maṁ arati saheyya, uppannaṁ aratiṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they arose.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘bhayabheravasaho assaṁ, na ca maṁ bhayabheravaṁ saheyya, uppannaṁ bhayabheravaṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. A mendicant might wish: ‘May I prevail over fear and dread, and may fear and dread not prevail over me. May I live having mastered fear and dread whenever they arose.’ So let them fulfill their precepts …
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: ‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ ‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’ ‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṁ antarāyāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ ‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which it is taught.’ Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. But I don’t see any reason to feel afraid or insecure. Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. But I don’t see any reason to feel afraid or insecure. Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: Mā maṁ te addasaṁsu ahañca mā te addasanti. So that I wouldn’t see them, nor they me. Mā maṁ te addasaṁsu ahañca mā te addasanti. mn12 Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā: And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: Apissu maṁ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṁsukenapi okiranti, kaṇṇasotesupi salākaṁ pavesenti. Then village louts would come up to me. They’d spit and piss on me, throw mud on me, even poke sticks in my ears. gāmaṇḍalā → gomaṇḍalā (bahūsu) Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ. They’d bring up questions about the four kinds of mindfulness meditation again and again, and I would answer each question. They’d remember the answers and not ask the same question twice. Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ. Even if you have to carry me around on a stretcher, there will never be any deterioration in the Realized One’s lucidity of wisdom.
‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṁ, atha kho naṁ sabrahmacārī na ceva vattabbaṁ maññanti, na ca anusāsitabbaṁ maññanti, na ca tasmiṁ puggale vissāsaṁ āpajjitabbaṁ maññanti. other mendicants to admonish them. But they’re hard to admonish, having qualities that make them hard to admonish. They're impatient, and don't take instruction respectfully. So their spiritual companions don’t think it’s worth advising and instructing them, and that person doesn’t gain their trust. ‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti suvaco, sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ, atha kho naṁ sabrahmacārī vattabbañceva maññanti, anusāsitabbañca maññanti, tasmiñca puggale vissāsaṁ āpajjitabbaṁ maññanti. other mendicants to admonish them. But they’re easy to admonish, having qualities that make them easy to admonish. They're accepting, and take instruction respectfully. So their spiritual companions think it’s worth advising and instructing them, and that person gains their trust.
Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: Though I state and assert this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim: Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: I have been falsely misrepresented as being what I am not, and saying what I do not say. cāhaṁ na, bhikkhave → vāhaṁ bhikkhave na (bj, pts1ed); cāhaṁ bhikkhave na (sya-all)
mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti. And I am known as “son of Mantāṇī” among my spiritual companions.” sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti. And I am known as Sāriputta among my spiritual companions.”
Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca: Āḷāra Kālāma replied, Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise. samāno attano antevāsiṁ → samāno antevāsiṁ (bj, sya-all, pts1ed) | attanā → attano (bj, pts1ed) Evaṁ vutte, bhikkhave, udako rāmaputto maṁ etadavoca: Uddaka replied, Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a teacher and honored me with lofty praise. Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there. Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: But a deity came to me and said, Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: But a deity came to me and said, ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. ‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving. Addasā kho maṁ, bhikkhave, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me ājīvako → ājīviko (si, pts1ed, mr) Disvāna maṁ etadavoca: and said, Addasaṁsu kho maṁ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṁ. The group of five mendicants saw me coming off in the distance Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ, appekacce āsanaṁ paññapesuṁ, appekacce pādodakaṁ upaṭṭhapesuṁ. Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet. Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti. But they still addressed me by name and as ‘reverend’. Evaṁ vutte, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But they said to me, Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But for a second time they said to me, Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But for a third time they said to me,
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
Evaṁ vutte, bhante, āyasmā ānando maṁ etadavoca: When I had spoken, Ānanda said to me: Evaṁ vutte, bhante, āyasmā revato maṁ etadavoca: He said: Evaṁ vutte, bhante, āyasmā anuruddho maṁ etadavoca: He said: Evaṁ vutte, bhante, āyasmā mahākassapo maṁ etadavoca: He said: Evaṁ vutte, bhante, āyasmā mahāmoggallāno maṁ etadavoca: He said: Evaṁ vutte, bhante, āyasmā sāriputto maṁ etadavoca: When I had spoken, Sāriputta said to me:
Evaṁ vutte, aggivessana, āḷāro kālāmo maṁ etadavoca: Āḷāra Kālāma replied, Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise. attano → idaṁ padaṁ bj, sya-all, pts1ed potthakesu Evaṁ vutte, aggivessana, udako rāmaputto maṁ etadavoca: Uddaka replied, Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a teacher and honored me with lofty praise. Ayaṁ kho maṁ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the first example that occurred to me. Aparāpi kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a second example occurred to me. Ayaṁ kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā This was the second example that occurred to me. Aparāpi kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a third example occurred to me. Ayaṁ kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the third example that occurred to me. Imā kho maṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me. Apissu maṁ, aggivessana, devatā disvā evamāhaṁsu: Then some deities saw me and said, Atha kho maṁ, aggivessana, devatā upasaṅkamitvā etadavocuṁ: But deities came to me and said, Apissu maṁ, aggivessana, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti. Then some people saw me and said: ‘The ascetic Gotama is black.’ Tena kho pana maṁ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti: Now at that time the five mendicants were attending on me, thinking, pañca → pañcavaggiyā (aññasuttesu) Apissu maṁ ekameko evaṁ maññati: and each person thinks
Evaṁ vutte, mārisa moggallāna, bhagavā maṁ etadavoca: When I had spoken the Buddha said to me: “Abhijānāmahaṁ, moggallāna, idha sakko devānamindo yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, moggallāna, sakko devānamindo maṁ etadavoca: “I do, Moggallāna.” And the Buddha retold all that happened when Sakka came to visit him, adding:
Addasā kho maṁ, bhikkhave, bako brahmā dūratova āgacchantaṁ; Baka saw me coming off in the distance disvāna maṁ etadavoca: and said, Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca: Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me, Iti kho maṁ, bhikkhave, māro pāpimā brahmaparisaṁ upanesi. And that is how Māra the Wicked presented the assembly of Brahmā to me as an example. “na maṁ jānātī”ti. “He does not know me.” Evaṁ vutte, bhikkhave, bako brahmā maṁ etadavoca: When I had spoken, Baka the Brahmā said to me, ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṁ dakkhantī’ti. my voice would extend so that Brahmā, his assembly, and his retinue would hear me, but they would not see me. saddañca me sossanti → saddañca me suyyanti (sya-all); saddameva suyyanti (mr) " Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca: Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me, “na maṁ jānātī”ti. “He doesn’t know me.” Na maṁ tvaṁ, pāpima, hitānukampī evaṁ vadesi; You don’t speak to me like this out of compassion, ahitānukampī maṁ tvaṁ, pāpima, evaṁ vadesi. but with no compassion.
“ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha: “This ascetic doesn’t really know me or see me when he tells me to come out. Yopissa so satthā sopi maṁ neva khippaṁ jāneyya, kuto pana maṁ ayaṁ sāvako jānissatī”ti? Not even the Teacher could recognize me so quickly, so how could a disciple?” jāneyya, kuto pana → kuto ca pana (sya-all) ‘na maṁ jānātī’ti. ‘He doesn’t know me.’ ‘ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha— ‘This ascetic doesn’t really know me or see me when he tells me to come out. Yopissa so satthā sopi maṁ neva khippaṁ jāneyya, kuto pana maṁ ayaṁ sāvako jānissatī’”ti? Not even the Teacher could recognize me so quickly, so how could a disciple?’” “jānameva kho maṁ ayaṁ samaṇo passaṁ evamāha: “This ascetic really does know me and see me when he tells me to come out.” ‘na maṁ passatī’ti. ‘He doesn’t see me.’ Atha kho maṁ, pāpima, nirayapālā upasaṅkamitvā etadavocuṁ: Then the wardens of hell came to me and said,
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi. When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent. Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha, “tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti. “Master Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.” Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. Ahañceva → ahañce (?) | anuviccāpi maṁ viññū → anuvicca viññū (bj, sya-all, pts1ed) Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. mn54 Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. mn54 Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. mn54 Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. mn54 Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. mn54 Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. mn54 Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā. But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
“Ye te, jīvaka, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṁ te asatā abhūtena. “Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue. ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. ‘It’s so good that this householder serves me with delicious almsfood! māyaṁ → maṁ + ayaṁ = upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. “Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration. Atha ca pana maṁ bhagavā evamāha: And yet the Buddha says: Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. “Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come. Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. Yet the Buddha encourages me to give to the Jain ascetics. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Enough, Puṇṇa, let it be. Don’t ask me that.” Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; ‘Enough, Puṇṇa, let it be. Don’t ask me that.’ Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. ‘Enough, Puṇṇa, let it be. Don’t ask me that.’” “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; “Sir, I’m not crying because of what the Buddha said. “Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Enough, Seniya, let it be. Don’t ask me that.” Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; ‘Enough, Seniya, let it be. Don’t ask me that.’ Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. ‘Enough, Seniya, let it be. Don’t ask me that.’” “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; “Sir, I’m not crying because of what the Buddha said. upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“Idhāhaṁ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhante, nigaṇṭho nāṭaputto etadavoca: Then Abhaya told the Buddha all that had happened. pubbeva nu kho, etaṁ, bhante, bhagavato cetaso parivitakkitaṁ hoti ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti? Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer just appear to you on the spot?” Pubbeva nu kho te etaṁ cetaso parivitakkitaṁ assa ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ paṭibhāseyyā”ti? Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer appear to you on the spot?” Ṭhānasovetaṁ maṁ paṭibhāseyyā”ti. The answer just appears to me on the spot.”
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. “I have made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it. ‘bhagavā kho sāvatthiyaṁ viharati, bhagavāpi maṁ jānissati— ‘The Buddha is staying in Sāvatthī, and he’ll know me ‘sambahulā kho bhikkhū sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti— ‘Several monks have commenced the rains retreat in Sāvatthī … ‘sambahulā kho bhikkhuniyo sāvatthiyaṁ vassaṁ upagatā, tāpi maṁ jānissanti— several nuns have commenced the rains retreat in Sāvatthī … ‘sambahulā kho upāsakā sāvatthiyaṁ paṭivasanti, tepi maṁ jānissanti— several laymen reside in Sāvatthī … ‘sambahulā kho upāsikā sāvatthiyaṁ paṭivasanti, tāpi maṁ jānissanti— several laywomen reside in Sāvatthī, and they’ll know me ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti— Several ascetics and brahmins who follow various other religions have commenced the rains retreat in Sāvatthī, and they’ll know me “Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. “I made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it. Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. “I made a mistake, sir. …
Addasā kho maṁ, bhante, aññatarā itthī vijjantarikāya bhājanaṁ dhovantī. A woman washing a pot saw me by a flash of lightning. Disvā maṁ bhītā vissaramakāsi: Startled, she cried out,
“Na kho, anuruddhā, tathāgato janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: “The Realized One does not declare such things for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ Iti kho, anuruddhā, tathāgato na janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: So it’s not for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ that the Realized One declares the rebirth of his disciples who have passed away:
“Ye te, vaccha, evamāhaṁsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ asatā abhūtenā”ti. “Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.” “‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyya. “‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism. ‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti. ‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.”
“Sace maṁ, bho gotama, evaṁ puccheyya: mn72 upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
“‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. “Suppose, Udāyī, my disciples were loyal to me because I eat little. Well, there are disciples of mine who eat a cupful of food, or half a cupful; they eat a wood apple, or half a wood apple. ‘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, santi kho pana me, udāyi, sāvakā paṁsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhārenti. Suppose my disciples were loyal to me because I’m content with any kind of robe. Well, there are disciples of mine who have rag robes, wearing shabby robes. They gather scraps from charnel grounds, rubbish dumps, and shops, make them into a patchwork robe and wear it. uccinitvā → ucciṇitvā (si); ucchinditvā (mr) | saṅkārakūṭā vā pāpaṇikā vā nantakāni → pāpaṇikāni vā nantakāni vā (si) ‘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, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Suppose my disciples were loyal to me because I’m content with any kind of almsfood. Well, there are disciples of mine who eat only almsfood, wander indiscriminately for almsfood, happy to eat whatever they glean. When they’ve entered an inhabited area, they don’t consent when invited to sit down. ‘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, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṁ na upenti. Suppose my disciples were loyal to me because I’m content with any kind of lodging. Well, there are disciples of mine who stay at the root of a tree, in the open air. For eight months they don’t go under a roof. ‘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, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya. Suppose my disciples were loyal to me because I’m secluded and I praise seclusion. Well, there are disciples of mine who live in the wilderness, in remote lodgings. Having ventured deep into remote lodgings in the wilderness and the forest, they live there, coming down to the midst of the Saṅgha each fortnight for the recitation of the monastic code. ‘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. 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. te maṁ dukkhasamudayaṁ … They ask how the noble truths of the origin of suffering, 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, Te maṁ dukkhasamudayaṁ … mn77
“Tenahudāyi, taṁyevettha paṭibhātu yathā maṁ paṭibhāseyyā”ti. “Well then, Udāyī, suggest something for me to talk about.” “Yo kho, udāyi, anekavihitaṁ pubbenivāsaṁ anussareyya, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyya, so vā maṁ pubbantaṁ ārabbha pañhaṁ puccheyya, taṁ vāhaṁ pubbantaṁ ārabbha pañhaṁ puccheyyaṁ; “Udāyī, someone who can recollect their many kinds of past lives, with features and details, might ask me a question about the past, or I might ask them a question about the past. Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṁ aparantaṁ ārabbha pañhaṁ puccheyya, taṁ vāhaṁ aparantaṁ ārabbha pañhaṁ puccheyyaṁ; Someone who, with clairvoyance that is purified and superhuman, understands how sentient beings are reborn according to their deeds might ask me a question about the future, or I might ask them a question about the future. Yo → so (si, pts1ed) Yaṁ pana maṁ, bhante, bhagavā evamāha: But then the Buddha told me,
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
‘Nanu maṁ, samma jotipāla, jānāsi, andhe jiṇṇe mātāpitaro posemī’ti? ‘Don’t you know, dear Jotipāla, that I look after my blind old parents?’ Evaṁ vutte, mahārāja, te bhikkhū maṁ etadavocuṁ: When I said this, those mendicants said to me,
Pabbājetu maṁ bhagavā”ti. May the Buddha please give me the going forth!” “Svāhaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti. “I’ll make sure, sir, to get my parents’ permission.” Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Please give me permission to go forth.” Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. mn82 “na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji: “My parents don’t allow me to go forth.” He laid down there on the bare ground, saying, Pabbājetu maṁ bhagavā”ti. May the Buddha please give me the going forth.” “icchāmahaṁ, bhante, mātāpitaro uddassetuṁ, sace maṁ bhagavā anujānātī”ti. “Sir, I’d like to visit my parents, if the Buddha allows it.” Appekadā maṁ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti: Sometimes my friends and colleagues, relatives and family members surround me, thinking:
‘Ubhayeneva maṁ, mātali, nehī’ti. ‘Take me both ways, Mātali.’ ‘Alaṁ, mārisa, tattheva maṁ mithilaṁ paṭinetu. ‘Enough, good sir. Send me back to Mithilā right away.
Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.” “Mā kho maṁ tvaṁ, mahārāja, saraṇaṁ agamāsi. “Great king, don’t go for refuge to me. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.” "
Evaṁ vutte, rājakumāra, āḷāro kālāmo maṁ etadavoca: Āḷāra Kālāma replied, Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise. attano → idaṁ padaṁ bj, sya-all, km, pts1ed potthakesu | attanā → attano (bj, sya-all, pts1ed) Evaṁ vutte, rājakumāra, udako rāmaputto maṁ etadavoca: Uddaka replied, Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a teacher and honored me with lofty praise. Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me. Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the first example that occurred to me. Aparāpi kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a second example occurred to me. Ayaṁ kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the second example that occurred to me. Aparāpi kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a third example occurred to me. Ayaṁ kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the third example that occurred to me. Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me. Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu: Then some deities saw me and said, Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ: But deities came to me and said, Apissu maṁ, rājakumāra, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti, Then some people saw me and said, ‘The ascetic Gotama is black.’ Tena kho pana maṁ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: Now at that time the group of five mendicants were attending on me, thinking, Apissu maṁ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: Atha kho, rājakumāra, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: He arranged his robe over one shoulder, raised his joined palms toward me, and said, Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there. Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca: But a deity came to me and said, Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca: But a deity came to me and said, ‘bahukārā kho me pañcavaggiyā bhikkhū ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. ‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving. Addasā kho maṁ, rājakumāra, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me Disvāna maṁ etadavoca: and said, Addasaṁsu kho maṁ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṁ. The group of five mendicants saw me coming off in the distance Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ. Appekacce āsanaṁ paññapesuṁ. Appekacce pādodakaṁ upaṭṭhapesuṁ. Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet. Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti. But they still addressed me by name and as ‘reverend’. Evaṁ vutte, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But they said to me, Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But for a second time they said to me, Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But for a third time they said to me, Atha kho maṁ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho maṁ dhāti bhagavantaṁ etadavoca: Then my nurse, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him, Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu. They spent much of the night discussing the teaching, then they lay down with their heads towards where the Buddha was and their feet towards me. kathāya vītināmetvā, yato ahosi bhagavā → assosuṁ kho bhagavantaṁ (sya-all, km, pts1ed) "
Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: mn90 “Ye te, mahārāja, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti. “Great king, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”
Aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. and others ask me about this. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. “Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. “Mendicants, the brahmin Brahmāyu was astute. He practiced in line with the teachings, and did not trouble me about the teachings.
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Evañca pana maṁ bhavaṁ udeno dhāretu. Please remember me as saying this. Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life.” “Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi. “Brahmin, don’t go for refuge to me. Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life. “Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti. “Now I’m even more delighted and satisfied with Master Udena, since he encourages me to give to the Saṅgha.
“samannāharati kho maṁ samaṇo gotamo. “The ascetic Gotama is engaging with me. upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Evaṁ vutte, bhāradvāja, āḷāro kālāmo maṁ etadavoca: Āḷāra Kālāma replied, Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise. Evaṁ vutte, bhāradvāja, udako rāmaputto maṁ etadavoca: Uddaka replied, Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a teacher, and honored me with lofty praise. Apissu maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me. Ayaṁ kho maṁ, bhāradvāja, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the first example that occurred to me. Aparāpi kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a second example occurred to me. Ayaṁ kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the second example that occurred to me. Aparāpi kho maṁ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a third example occurred to me. Ayaṁ kho maṁ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the third example that occurred to me. Imā kho maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me. Apissu maṁ, bhāradvāja, devatā disvā evamāhaṁsu: Then some deities saw me and said, Atha kho maṁ, bhāradvāja, devatā upasaṅkamitvā etadavocuṁ: But deities came to me and said, Apissu maṁ, bhāradvāja, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti. Then some people saw me and said: ‘The ascetic Gotama is black.’ Tena kho pana maṁ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: Now at that time the five mendicants were attending on me, thinking, Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
“Idha maṁ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha: So Ānanda told him of the conversation that they were having when Vassakāra arrived. Vassakāra said:
‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m walking, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m standing, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m sitting, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m lying down, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. So, Ānanda, treat me as a friend, not as an enemy. Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. So, Ānanda, treat me as a friend, not as an enemy.
“Na kho maṁ, āvuso kassapa, evaṁ pucchitabbaṁ: “You shouldn’t ask me such a question. Evañca kho maṁ, āvuso kassapa, pucchitabbaṁ: Rather, you should ask me this: ‘aho vata maṁ koci nimanteyyā’ti … ‘If only someone would invite me!’ …
no ce me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṁ tattha uttariṁ paṭipuccheyyāsī”ti. If not, then leave each to his own, and do not question me about it further.” “Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? “But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhante, jayaseno rājakumāro maṁ etadavoca: mn126 “Taggha tvaṁ, bhūmija, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. “Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuke or criticism. “Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? “But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”
Akkocchi maṁ avadhi maṁ, “They abused me, they hit me! ajini maṁ ahāsi me; They beat me, they robbed me!” Akkocchi maṁ avadhi maṁ, “They abused me, they hit me! ajini maṁ ahāsi me; They beat me, they robbed me!”
‘ataramāno, sārathi, pesehi yathā maṁ brāhmaṇagahapatikā cirataraṁ passeyyun’ti. ‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
“mamañca khvāyaṁ kulaputto uddissa pabbajito. “This gentleman has gone forth in my name. mamañca khvāyaṁ → mamaṁ khvāyaṁ (bj, sya-all, km); maṁ khvāyaṁ (pts1ed) “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavantaṁ āvusovādena samudācaritabbaṁ amaññissaṁ. “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to presume to address the Buddha as ‘reverend’. “Taggha tvaṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ maṁ tvaṁ āvusovādena samudācaritabbaṁ amaññittha. “Indeed, mendicant, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. “Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. “Mendicants, Pukkusāti was astute. He practiced in line with the teachings, and did not trouble me about the teachings. vihesesi → viheṭhesi (bj, sya-all, km, pts1ed); viheseti (mr) "
“sādhu maṁ, bhante, bhagavā saṅkhittena ovādena ovadatu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Sace maṁ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṁ bhavissati: “If they abuse and insult me, I will think: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ maṁ nayime tiṇhena satthena jīvitā voropentī’ti. ‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’ yaṁ maṁ → yaṁ me (si, pts1ed, mr) “Sace maṁ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha me evaṁ bhavissati: “If they take my life with a sharp knife, I’ll think: “Paṇḍito, bhikkhave, puṇṇo kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ viheṭhesi. “Mendicants, Puṇṇa was astute. He practiced in line with the teachings, and did not trouble me about the teachings. kulaputto paccapādi → saccavādī dhammavādī (mr) "
“imaṁ, bhikkhave, rattiṁ tāyano nāma devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. “Mendicants, tonight, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, Idamavoca, bhikkhave, tāyano devaputto, idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. “That’s what the god Tāyana said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
Atha kho maṁ, bhante, itthāgāraṁ upasaṅkamitvā etadavoca: Then the ladies of my harem approached me and said, itthāgāraṁ upasaṅkamitvā etadavoca → itthāgārā upasaṅkamitvā etadavocuṁ (mr) Atha kho maṁ, bhante, khattiyā anuyantā upasaṅkamitvā etadavocuṁ: Then my aristocrat vassals approached me and said, Atha kho maṁ, bhante, balakāyo upasaṅkamitvā etadavoca: Then my troops approached me and said, Atha kho maṁ, bhante, brāhmaṇagahapatikā upasaṅkamitvā etadavocuṁ: Then my brahmins and householders approached me and said, Atha kho maṁ, bhante, purisā upasaṅkamitvā etadavocuṁ: Then my men approached me and said,
Upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. " From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
Atha kho, mahārāja, ānando bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, mahārāja, ānando bhikkhu maṁ etadavoca: Then the mendicant Ānanda came to me, bowed, sat down to one side, and said:
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti, dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. "
“Kiṁ pana me tvaṁ, pāpima, passasi yaṁ maṁ tvaṁ evaṁ vadesi: “But what do you see, Wicked One, that you say this to me?” Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
Atha kho māro pāpimā “jānāti maṁ āḷavikā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The nun Āḷavikā knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ somā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The nun Somā knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ kisāgotamī bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The nun Kisāgotamī knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ vijayā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The nun Vijayā knows me!” miserable and sad, vanished right there. "
tiṭṭhantiṁ maṁ na dakkhasi. and you still wouldn’t see me. Atha kho māro pāpimā “jānāti maṁ uppalavaṇṇā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The nun Uppalavaṇṇā knows me!” miserable and sad, vanished right there. "
so maṁ sacce nivesayi. he settled me in the truth. Atha kho māro pāpimā “jānāti maṁ cālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The nun Cālā knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ upacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The nun Upacālā knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ sīsupacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The nun Sīsupacālā knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ selā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. " Then Māra the Wicked, thinking, “The nun Selā knows me!” miserable and sad, vanished right there. "
Atha kho māro pāpimā “jānāti maṁ vajirā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. Then Māra the Wicked, thinking, “The nun Vajirā knows me!” miserable and sad, vanished right there.
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. " From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. " From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Te maṁ dārehi sampuccha gharā nikkhāmentī”ti. At their wives’ bidding they expelled me from my house.” Te maṁ dārehi sampuccha, But at their wives’ bidding they chased me out, Asantā kira maṁ jammā, It turns out they’re wicked, those nasty men, Te maṁ dārehi sampuccha, sn7.14 Asantā kira maṁ jammā, sn7.14 upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. " From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Sace maṁ samaṇo gotamo ālapissati, ahampi taṁ ālapissāmi. If he speaks to me, I’ll speak to him. No ce maṁ samaṇo gotamo ālapissati, ahampi nālapissāmī”ti. But if he doesn’t speak, neither will I.” upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. " From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. " From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. " From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. " From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. " From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. " From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
“Nikkhantaṁ vata maṁ santaṁ, “Now that I’ve renounced Neva maṁ byādhayissanti, they won’t scare me, byādhayissanti → byāthayissanti (?) " Evañce maṁ viharantaṁ, Wicked One, if you come near me
Atha kho anāthapiṇḍiko gahapati, nāmena maṁ bhagavā ālapatīti, haṭṭho udaggo tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: Then Anāthapiṇḍika thought, “The Buddha calls me by name!” Smiling and elated, he bowed with his head at the Buddha’s feet and said to him,
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: Hence it would be fitting to ask: Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: Hence it would be fitting to ask: Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: Hence it would be fitting to ask: Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: Hence it would be fitting to ask: Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: Hence it would be fitting to ask:
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, ānanda, te aññatitthiyā paribbājakā etadavocuṁ: When the greetings and polite conversation were over, I sat down to one side. …” Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyāti. sn12.24 “Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, suppose they were to ask me: Sace maṁ, bhante, evaṁ puccheyyuṁ: Suppose they were to ask me: Sace maṁ, bhante, evaṁ puccheyyuṁ: Suppose they were to ask me: Sace maṁ, bhante, evaṁ puccheyyuṁ— Suppose they were to ask me: sace maṁ, bhante, evaṁ puccheyyuṁ: Suppose they were to ask me:
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
“Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, “Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, “Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, “Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, “Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, “Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, “pubbe appaṭisaṁviditaṁ maṁ, āvuso, bhagavā paṭhamaṁ pañhaṁ apucchi, tassa me ahosi dandhāyitattaṁ. “Reverends, the first question that the Buddha asked me was something that I’d not previously considered, so I hesitated. divasañcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. ‘If the Buddha were to question me all day on this matter in different words and ways, I could answer all day with different words and ways. Rattiñcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. If he were to question me all night, Rattindivaṁ cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. all day and night, Rattindivaṁ → rattidivaṁ (mr) " Dve rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… for two days and nights, tīṇi rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… for three, cattāri rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… four, pañca rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… five, cha rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… six, satta rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehī”ti. or seven days and nights, I could answer in different words and ways for seven days and nights.’” pubbe appaṭisaṁviditaṁ maṁ, āvuso, bhagavā paṭhamaṁ pañhaṁ apucchi, tassa me ahosi dandhāyitattaṁ. (And he told the Buddha all that Sāriputta had said.) divasañcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi; sn12.32 rattindivañcepi maṁ bhagavā …pe… sn12.32 dve rattindivāni cepi maṁ bhagavā …pe… sn12.32 satta rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehī”ti. sn12.32
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito. “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to go forth as a thief in such a well-explained teaching and training.
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Evaṁ vutte, maṁ, āvuso, bhagavā etadavoca: The Buddha said to me, Atha kho maṁ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi. And when the Buddha had given me this advice he got up from his seat and left. Nisajja kho maṁ, āvuso, bhagavā etadavoca: and said to me,
“Tathā hi pana maṁ, bhante, bhikkhū samantā vācāyasannitodakena sañjambharimakaṁsū”ti. “Sir, it’s because the mendicants beset me on all sides with sneering and jeering.” vācāyasannitodakena → vācāsannitodakena (bj) | sañjambharimakaṁsū”ti → sañjambhariṁ akaṁsūti (bj, sya-all); sañjabbharimakaṁsūti (?) "
“api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā”ti. “Reverends, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.” thinamiddhañca → thīnamiddhañca (bj, sya-all, km, pts1ed) ‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā’”ti.
“Na kho maṁ, bhante, attā sīlato upavadatī”ti. “No sir, I have no reason to blame myself when it comes to ethical conduct.” Yo kho, vakkali, dhammaṁ passati so maṁ passati; One who sees the teaching sees me. yo maṁ passati so dhammaṁ passati. One who sees me sees the teaching. Dhammañhi, vakkali, passanto maṁ passati; Seeing the teaching, you see me. maṁ passanto dhammaṁ passati. Seeing me, you see the teaching. “etha maṁ, āvuso, mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamatha. “Come on, reverends, lift my cot and take me to the Black Rock on the slopes of Isigili. “etha maṁ, āvuso, mañcakā oropetha. “Please, reverends, help me off my cot.
“ovadantu maṁ āyasmanto therā, anusāsantu maṁ āyasmanto therā, karontu me āyasmanto therā dhammiṁ kathaṁ, yathāhaṁ dhammaṁ passeyyan”ti. “May the venerable senior mendicants advise me and instruct me! May they give me a Dhamma talk so that I can see the teaching!” ‘ovadantu maṁ āyasmanto therā, anusāsantu maṁ āyasmanto therā, karontu me āyasmanto therā dhammiṁ kathaṁ yathāhaṁ dhammaṁ passeyyan’ti. sn22.90 Evaṁ vutte, maṁ, āvuso, therā bhikkhū etadavocuṁ: sn22.90 Ovadatu maṁ, āyasmā ānando; “May Venerable Ānanda advise me and instruct me! May he give me a Dhamma talk so that I can see the teaching!” anusāsatu maṁ, āyasmā ānando; sn22.90
Tesaṁ kho pana, bhikkhu, caturāsītiyā itthisahassānaṁ ekāyeva sā itthī hoti yā maṁ tena samayena paccupaṭṭhāti—khattiyānī vā velāmikā vā. Of those 84,000 women, I was only served by one, a maiden of the aristocratic or peasant classes.
“Na kho maṁ, bhante, attā sīlato upavadatī”ti. “No sir, I have no reason to blame myself when it comes to ethical conduct.” sīlato upavadatī”ti → no hetaṁ bhante (pts1ed, mr)
“Taggha tumhe, bhikkhave, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva me hotha, na ca maṁ abhūtena abbhācikkhatha, dhammassa cānudhammaṁ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
“Sace maṁ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra me evaṁ bhavissati: “If they abuse and insult me, I will think: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime pāṇinā pahāraṁ dentī’ti. ‘These people of Sunāparanta are gracious, truly gracious, since they don’t hit me with their fists.’ me → maṁ (sya-all, pts1ed) ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime leḍḍunā pahāraṁ dentī’ti. ‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’ yaṁ me → yaṁ maṁ (sya-all); evammettha (?) ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ maṁ nayime tiṇhena satthena jīvitā voropentī’ti. ‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’ “Sace maṁ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṁ bhavissati: “If they take my life with a sharp knife, I’ll think: “Paṇḍito, bhikkhave, puṇṇo kulaputto, paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. “Mendicants, Puṇṇa was astute. He practiced in line with the teachings, and did not trouble me about the teachings. kulaputto → kulaputto ahosi (sabbattha) | paccapādi → paccapādī (bj); saccavādī (sya-all, km, mr) | vihesesi → viheṭhesi (csp1ed) "
Ahampi kho, bho bhāradvāja, yasmiṁ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi antepuraṁ pavisāmi, ativiya maṁ tasmiṁ samaye lobhadhammā parisahanti. For sometimes I too enter the harem with unprotected body, speech, mind, mindfulness, and sense faculties. At those times powerful thoughts of desire get the better of me. Ahampi kho, bho → ahampi bho (bj, pts1ed) Yasmiñca khvāhaṁ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi antepuraṁ pavisāmi, na maṁ tathā tasmiṁ samaye lobhadhammā parisahanti. But sometimes I enter the harem with protected body, speech, mind, mindfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me. Upāsakaṁ maṁ bhavaṁ bhāradvājo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Bhāradvāja remember me as a lay follower who has gone for refuge for life.” "
Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.
Upāsikaṁ maṁ ayyo udāyī dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Venerable Udāyī remember me as a lay follower who has gone for refuge for life.”
“ahaṁ kho, bhante, na orimaṁ tīraṁ upagacchāmi, na pārimaṁ tīraṁ upagacchāmi, na majjhe saṁsīdissāmi, na thale ussīdissāmi, na maṁ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. “I won’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away.
Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṁ dāyaṁ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya: ‘mā maṁ kaṇṭako’ti. Suppose a person was to enter a thicket full of thorns. They’d have thorns in front and behind, to the left and right, below and above. So they’d go forward mindfully and come back mindfully, thinking, ‘May I not get any thorns!’
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
“sādhu kho taṁ, āvuso isidatta, eso pañho paṭibhāsi, neso pañho maṁ paṭibhāsi. “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t.
Yadā nesaṁ atthaṁ ājāneyyāsi, atha maṁ paṭihareyyāsi saddhiṁ nigaṇṭhaparisāya. When you understand what they mean, then, together with your assembly of Jain ascetics, you can rebut me.
Sace kho panāhaṁ, bhante, bhagavato paṭhamataraṁ kālaṁ kareyyaṁ, anacchariyaṁ kho panetaṁ yaṁ maṁ bhagavā evaṁ byākareyya: If I pass away before the Buddha, it wouldn’t be surprising if the Buddha declares of me: bhagavato → bhagavatā (sya-all, km)
“Kiṁ tāhaṁ vadāmi yaṁ maṁ tumhe evaṁ vadetha: “What have I said that makes you say that?” “Tathā hi pana maṁ ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā evamāhaṁsu: “Oh, well, that’s because the deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees said to me:
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
“Alaṁ, gāmaṇi, tiṭṭhatetaṁ. Mā maṁ etaṁ pucchī”ti. “Enough, chief, let it be. Don’t ask me that.” “Alaṁ, gāmaṇi, tiṭṭhatetaṁ. Mā maṁ etaṁ pucchī”ti. sn42.2 mā maṁ etaṁ pucchī’ti. Don’t ask me that.’ ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’”ti. ‘Enough, chief, let it be. Don’t ask me that.’” “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; “Sir, I’m not crying because of what the Buddha said.
“Alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Enough, chief, let it be. Don’t ask me that.” ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’ti. ‘Enough, chief, let it be. Don’t ask me that.’ ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’”ti. ‘Enough, chief, let it be. Don’t ask me that.’” “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; “Sir, I’m not crying because of what the Buddha said.
upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṁvijjamānesu yo maṁ evaṁ vadeyya: Given that these eight reasons are found, suppose someone says this: upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
“Taggha tvaṁ, gāmaṇi, evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
“Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā tucchā abhūtena. “Chief, those who say this do not repeat what I have said. They misrepresent me with what is false, hollow, and untrue. upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” "
“Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, vuttavādino ceva me, te na ca maṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti. “Chief, those who say this repeat what I have said, and don’t misrepresent me with an untruth. Their explanation is in line with the teaching, and there are no legitimate grounds for rebuke and criticism.”
“Taggha tumhe, bhikkhave, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva me hotha, na ca maṁ abhūtena abbhācikkhatha, dhammassa cānudhammaṁ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ nappaṭibhanti bhagavato gelaññena. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings didn’t spring to mind.
Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā”. Since I heard this, my body feels like it’s drugged. I’m disorientated, and the teachings don’t spring to mind.”
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” "
Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Ānanda remember me as a lay follower who has gone for refuge for life.” "
“Paṇḍito, bhikkhave, dīghāvu upāsako, paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. “Mendicants, the lay follower Dīghāvu was astute. He practiced in line with the teachings, and did not trouble me about the teachings. upāsako, paccapādi → ahosi paccapādi (bj, pts1ed); ahosi saccavādī (sya-all, km, mr) | ca maṁ dhammādhikaraṇaṁ → na ca dhammādhikaraṇaṁ (sya-all, km, pts1ed, mr) | vihesesi → viheṭhesi (itipi aññattha) "
Yo kho maṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyya, na metaṁ assa piyaṁ manāpaṁ. Since this is so, if someone were to take my life, I wouldn’t like that. “yo kho maṁ pisuṇāya vācāya mitte bhindeyya, na metaṁ assa piyaṁ manāpaṁ. ‘If someone were to break me up from my friends by divisive speech, I wouldn’t like it. vācāya mitte bhindeyya → mittehi bhedeyya (sya-all, km, pts1ed, mr) “yo kho maṁ pharusāya vācāya samudācareyya, na metaṁ assa piyaṁ manāpaṁ. ‘If someone were to attack me with harsh speech, I wouldn’t like it. ‘yo kho maṁ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṁ assa piyaṁ manāpaṁ. ‘If someone were to annoy me by talking silliness and nonsense, I wouldn’t like it.
tasmiṁ tasmiñce maṁ kālaṅkate upasaṅkamitvā etamatthaṁ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa. But if you should come and ask me about it each and every time someone dies that would be a bother for me.
tasmiṁ tasmiñce maṁ kālaṅkate upasaṅkamitvā etamatthaṁ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
Evaṁ vutte, bhante, godhā sakko maṁ etadavoca— sn55.23 Evaṁ vutte, bhante, godhā sakko maṁ etadavoca: sn55.23 Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. May the Buddha remember me as having such confidence. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. sn55.23 Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. sn55.23 Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. sn55.23 Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretū”ti. May the Buddha remember me as having such confidence.”