seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti They say such things as: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” adhiciṇṇaṁ → āciṇṇaṁ (bj); aviciṇṇaṁ (pts1ed) ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. “Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī”ti. “Well then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”
“yamahaṁ jānāmi taṁ tvaṁ jānāsi; “What I know, you know. yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti. And what you know, I know.” Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation. tvaṁ mantānaṁ paṭiggahetā”ti. and you are the one who receives them.” Sace tvaṁ na byākarissasi, aññena vā aññaṁ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. If you fail to answer—by dodging the issue, remaining silent, or leaving—your head will explode into seven pieces right here. ‘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 api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti? Is this supreme knowledge and conduct seen in your own tradition?” api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako: Since you’re not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your stuff with a shoulder-pole, thinking api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako: Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti? Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?” api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking: “Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. “So you with your tradition are not only inferior to the supreme knowledge and conduct, Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṁ parihīno sācariyako. you are even inferior to the four causes of quitting the supreme knowledge and conduct. “Evameva kho tvaṁ, ambaṭṭha, ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu: “In the same way, Ambaṭṭha, the ancient seers of the brahmins were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. yamataggi → yamataggī (sya-all); yamadaggi (mr) ‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati. You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a seer or someone on the path to becoming a seer. But that is not possible. evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?” Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?” Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?” Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?” Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your tradition?” dīghāsivudhehi → dīghāsibaddhehi (bj, sya-all, pts1ed) “Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako. “So, Ambaṭṭha, in your own tradition you are neither seer nor someone on the path to becoming a seer. “Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. “Please, Ambaṭṭha, go at your convenience.” Yadeva kho tvaṁ, ambaṭṭha, taṁ bhavantaṁ gotamaṁ evaṁ āsajja āsajja avacāsi, atha kho so bhavaṁ gotamo amhepi evaṁ upaneyya upaneyya avaca. It’s only because you repeatedly attacked Master Gotama like that that he kept bringing up charges against us!”
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. “Please, brahmin, go at your convenience.” “gaccha tvaṁ, ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. “Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together in the assembly hall.” “gaccha tvaṁ, ānanda, “Go now, Ānanda, “appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. “Relax, Wicked One. The final extinguishment of the Realized One will be soon. ‘appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. ‘Relax, Wicked One. The final extinguishment of the Realized One will be soon. “Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti? “Ānanda, do you have faith in the Realized One’s awakening?” “Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti? “Then why do you keep pressing me up to the third time?” “Saddahasi tvaṁ, ānandā”ti? “Do you have faith, Ānanda?” “Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: “Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying: Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. “gaccha tvaṁ, ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. “Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.” “iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti. “Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.” “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Please, Ānanda, fetch me some water. I am thirsty and will drink.” “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Please, Ānanda, fetch me some water. I am thirsty and will drink.” ‘So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi; ‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you? Tvaṁ pana, bhante, kva ahosī’ti? But sir, where were you?’ kva → kuhiṁ (bj) ‘So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī’ti? ‘So, sir, while conscious and awake you neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking?’ “iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti. “Please, my man, fetch a pair of ready to wear garments the color of rose-gold.” “iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti. “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.” “iṅgha me tvaṁ, ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti. “Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.” “ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi: “Please, monk, in my name tell Ānanda that Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti. You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.” Gaccha tvaṁ, ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi: Go, Ānanda, into Kusinārā and inform the Mallas: “Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. “Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.
Te tvaṁ evaṁ vadeyyāsi: Then you’d say to them, Atha tvaṁ purise āṇāpeyyāsi: Then you were to order someone Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to “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. “Na kho, rājañña, evaṁ paro loko daṭṭhabbo, yathā tvaṁ maññasi iminā maṁsacakkhunā. You can’t see the other world the way you think, with the eye of the flesh. na tveva yathā tvaṁ maññasi iminā maṁsacakkhunā. not how you think, with the eye of the flesh. Yathā taṁ bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī, evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto; Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will fall to ruin and disaster, Abhijānāsi no tvaṁ, rājañña, divā seyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti? Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?” Kiṁ pana tvaṁ kālaṅkatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā. how could you see the soul of a dead man? Na tveva yathā tvaṁ bālo abyatto ayoniso aggiṁ gavesī’ti. Not the foolish and incompetent way you sought it so irrationally.’ Evameva kho tvaṁ, rājañña, bālo abyatto ayoniso paralokaṁ gavesissasi. In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally. Evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto, seyyathāpi so purimo satthavāho. In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader. ‘kacci no tvaṁ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ harissasī’ti. ‘Have you gone mad, sir? Have you lost your mind? For how can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?’ Evameva kho tvaṁ, rājañña, gūthabhārikūpamo maññe paṭibhāsi. In the same way, chieftain, you seem like the dung carrier in the simile. ‘tvaṁ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti. ‘Well, my friend, you’ve won it all! Give me the dice, I will roll them.’ Evameva kho tvaṁ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi. In the same way, chieftain, you seem like the gambler in the simile. ‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti. ‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ ‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti. ‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ ‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me tvaṁ pajānāhī’ti. ‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ Evameva kho tvaṁ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi. In the same way, chieftain, you seem like the hemp-carrier in the simile. “saccaṁ kira tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi: “Is it really true, dear Uttara, that you referred to the offering in this way?” “Kissa pana tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi: “But why? “Tena hi tvaṁ, tāta uttara, yādisāhaṁ bhojanaṁ bhuñjāmi, tādisaṁ bhojanaṁ paṭṭhapehi. “Well then, dear Uttara, set up an offering with the same kind of food that I eat, “kosi tvaṁ, āvuso”ti? “Who are you, reverend?” “Nanu tvaṁ, āvuso, evaṁdiṭṭhiko ahosi: “Didn’t you have the view that
ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti? “Come, live dedicated to me”?’ ‘Tvaṁ vā pana maṁ evaṁ avaca— ‘Or did you ever say to me: ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti. live dedicated to me, Napi kira maṁ tvaṁ vadesi— nor did you say you would ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti? “Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’ ‘Tvaṁ vā pana maṁ evaṁ avaca— ‘Or did you ever say to me: Tvaṁ vā → tvañca (csp1ed) ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; dn24 napi kira maṁ tvaṁ vadesi— dn24 ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti? “Come, live dedicated to me and I will describe the origin of the world to you”?’ ‘Tvaṁ vā pana maṁ evaṁ avaca— ‘Or did you ever say to me: ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. dn24 Napi kira maṁ tvaṁ vadesi— dn24 Ākaṅkhamāno ca tvaṁ, sunakkhatta, acelaṁ korakkhattiyaṁ upasaṅkamitvā puccheyyāsi— If you wish, Sunakkhatta, go to the aristocrat of Kuru and ask him Yena tvaṁ, āvuso korakkhattiya, mattaṁ mattañca bhattaṁ bhuñjeyyāsi, mattaṁ mattañca pānīyaṁ piveyyāsi. But by eating just a little food and drinking just a little water, ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— ‘Though I performed such a superhuman demonstration of psychic power you say this: ‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi. ‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi: ‘Though I perform such a superhuman demonstration of psychic power you say this: ‘Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi— ‘But why do you say this to me, Sunakkhatta?’ Yassadāni tvaṁ, sunakkhatta, icchasi, tassa ārocehī’ti. Now you may tell him, if you so wish.’ ‘Ehi tvaṁ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. upasaṅkamitvā acelaṁ pāthikaputtaṁ evaṁ vadehi: ‘Come, my man, go to see Pāṭikaputta at the Pale-Moon Ebony Trunk Monastery and say to him, Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’ Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’ Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— ‘Though I perform such a superhuman demonstration of psychic power you say this: Iṅgha tvaṁ, bhaggava, yo ca te ayaṁ mayi pasādo, tameva tvaṁ sādhukamanurakkhā”ti. Come now, Bhaggava, carefully preserve the confidence that you have in me.”
“iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho”. please, good sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā. Sace kho tvaṁ, bhikkhu, brahmuno vacanaṁ upātivattissasi, seyyathāpi nāma puriso siriṁ āgacchantiṁ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṁ virādheyya, evaṁ sampadamidaṁ, bhikkhu, tuyhaṁ bhavissati. If you do, then the consequence for you will be like that of a person who, when Lady Luck approaches, wards her off with a staff, or someone who shoves away the ground as they fall down the abyss into hell. Iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho. Please, dear sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā. Nanu tvaṁ, bhikkhu, passasi brahmaparisaṁ sannipatitan’ti? Do you not see the assembly of Brahmā gathered here?’ ‘jānāmi kho tāhaṁ, pāpima; mā tvaṁ maññittho: ‘I know you, Wicked One. Do not think, Sace kho tvaṁ, bhikkhu, pathaviṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. If you attach to earth, you will lie close to me, in my domain, subject to my will, and expendable. Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi: ‘But in what way do you understand my range and my light?’ Atthi kho, brahme, añño kāyo, taṁ tvaṁ na jānāsi na passasi; But there is another realm that you don’t know or see. Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṁ cuto idhūpapanno. There is the realm named after the gods of streaming radiance. You passed away from there and were reborn here. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṁ tvaṁ na jānāsi na passasi; You’ve dwelt here so long that you’ve forgotten about that, so you don’t know it or see it. Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṁ tvaṁ na jānāsi na passasi; There is the realm named after the gods replete with glory … the realm named after the gods of abundant fruit … the realm named after the Vanquisher, which you don’t know or see. ‘Handa carahi me tvaṁ, brahme, antaradhāyassu, sace visahasī’ti. ‘All right, then, Brahmā, vanish from me—if you can.’ ‘Handa carahi me tvaṁ, mārisa, antaradhāyassu sace visahasī’ti. ‘All right, then, good sir, vanish from me—if you can.’ ‘sace kho tvaṁ, mārisa, evaṁ pajānāsi, sace tvaṁ evaṁ anubuddho, mā sāvake upanesi, mā pabbajite; ‘If such is your understanding, good sir, do not present it to your disciples or those gone forth! iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti. please, good sir, remain passive, dwelling in blissful meditation in the present life, for this is better left unsaid. Good sir, do not instruct others.’ ‘jānāmi kho tāhaṁ, pāpima, mā tvaṁ maññittho: ‘I know you, Wicked One. Do not think, 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.
“tvaṁ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?” “Tvaṁ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “Then how many kinds of deed do you describe for performing bad deeds?” “handa kuto nu tvaṁ, tapassi, āgacchasi divā divassā”ti? “So, Tapassī, where are you coming from in the middle of the day?” “Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. “Go, householder, refute the ascetic Gotama’s doctrine on this point. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Go, householder, refute the ascetic Gotama’s doctrine on this point. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Go, householder, refute the ascetic Gotama’s doctrine on this point. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” “Sace kho tvaṁ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti. “Householder, so long as you debate on the basis of truth, we can have some discussion about this.” “Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti. “Please, householder, go at your convenience.” Sace koci nigaṇṭho āgacchati tamenaṁ tvaṁ evaṁ vadeyyāsi: If any Jain ascetics come, say this to them: “Gaccha tvaṁ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti. “Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.” “ummattosi tvaṁ, gahapati, dattosi tvaṁ, gahapati. “You’re mad, householder! You’re a moron! evameva kho tvaṁ, gahapati, ‘gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. In the same way, you said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine. Āvaṭṭosi kho tvaṁ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti. You’ve been converted by the ascetic Gotama’s conversion magic!” ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. ‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’ Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. If your child is a boy, I’ll buy you a male monkey, Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. but if it’s a girl, I’ll buy a female monkey.’ ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. ‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’ ‘gaccha tvaṁ, brāhmaṇa, imaṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ evaṁ vadehi— ‘Go, brahmin, take this monkey to Rattapāṇi the dyer and say,
“passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan”ti? “Rāhula, do you see this little bit of water left in the pot?” “passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti? “Do you see this little bit of water that was tossed away?” “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ nikkujjitan”ti? “Do you see how this pot is turned upside down?” “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti? “Do you see how this pot is vacant and hollow?” Yadeva tvaṁ, rāhula, kāyena kammaṁ kattukāmo ahosi, tadeva te kāyakammaṁ paccavekkhitabbaṁ: When you want to act with the body, you should check on that same deed: Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed. Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities. “Yadeva tvaṁ, rāhula, vācāya kammaṁ kattukāmo ahosi, tadeva te vacīkammaṁ paccavekkhitabbaṁ: When you want to act with speech, you should check on that same deed: Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. mn61 Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities. Yadeva tvaṁ, rāhula, manasā kammaṁ kattukāmo ahosi, tadeva te manokammaṁ paccavekkhitabbaṁ: When you want to act with the mind, you should check on that same deed: Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. mn61 Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities.
“Anuññātosi pana tvaṁ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti? “But, Raṭṭhapāla, do you have your parents’ permission?” “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “But, dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. sukhaparibhato → sukhaparihato (sya-all, km, mr) Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. You know nothing of suffering. “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. mn82 Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. mn82 “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “Dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. You know nothing of suffering. “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. mn82 Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. mn82 “tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “Our friend Raṭṭhapāla, you are your parents’ only child. You’re dear to them and they love you. You’re dainty and raised in comfort. tvaṁ khosi → tvaṁ kho (bj, pts1ed) Na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. You know nothing of suffering. “tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. mn82 “yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti. “Please, Raṭṭhapāla, go at your convenience.” Ehi tvaṁ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. Come, return to a lesser life, enjoy wealth, and make merit!” Ehi tvaṁ, tāta raṭṭhapāla → raṭṭhapāla sikkhaṁ paccakkhāya (sabbattha) “Sace me tvaṁ, gahapati, vacanaṁ kareyyāsi, imaṁ hiraññasuvaṇṇassa puñjaṁ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. “If you’d follow my advice, householder, you’d have this heap of gold loaded on a cart and carried away to be dumped in the middle of the Ganges river. “kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti? “What are they like, master, the nymphs for whom you lead the spiritual life?” Atthi cettha raṭṭhapālo nāma kulaputto imasmiṁyeva thullakoṭṭhike aggakulassa putto yassa tvaṁ abhiṇhaṁ kittayamāno ahosi, so aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti. And the gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, of whom you have often spoken highly, is meditating there at the root of a tree.” “Alaṁ, mahārāja, nisīda tvaṁ; “Enough, great king, you sit on it. tvaṁ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? When you were twenty or twenty-five years of age, were you proficient at riding elephants, horses, and chariots, and at archery and swordsmanship? Were you strong in thigh and arm, capable, and battle-hardened?” evameva tvaṁ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? These days are you just as strong in thigh and arm, capable, and battle-hardened?” labhasi tvaṁ te mittāmacce ñātisālohite: Can you get your friends and colleagues, relatives and family members to help: yathā tvaṁ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṁ paratthāpi: These days you amuse yourself, supplied and provided with the five kinds of sensual stimulation. But is there any way to ensure that in the next life ‘evamevāhaṁ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṁ bhogaṁ paṭipajjissanti, tvaṁ pana yathākammaṁ gamissasī”ti? you will continue to amuse yourself in the same way, supplied and provided with the same five kinds of sensual stimulation? Or will others make use of this property, while you pass on according to your deeds?”
“dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti? “Mendicant, do you remember the recitation passage and analysis of One Fine Night?” Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti? Do you?” Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti? But do you remember just the verses on One Fine Night?” Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā”ti? Do you?” “Yathā kathaṁ pana tvaṁ, āvuso, dhāresi bhaddekarattiyo gāthā”ti? “How do you remember the verses on One Fine Night?” Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; Learn the recitation passage and analysis of One Fine Night, mendicant, pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; memorize it, dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. and remember it. ‘dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’ti?