“yāva dhaṁsī vatāyaṁ loṇakāradārako yāva mukharo yāva pagabbo yatra hi nāma taṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ āsādetabbaṁ maññissati; “How rude of this salt-maker’s boy! How scurrilous and impudent of him to imagine he could attack the Blessed One, the perfected one, the fully awakened Buddha!
yatra hi nāma tvaṁ jiṇṇo vuddho mahallako tathāgatassa saṅkhittena ovādaṁ yācasī”ti. when even an old man like you, elderly and senior, asks the Realized One for brief advice?”
yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti. For merit is helpful for those who have become gods, human beings, and renunciates.”
“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ? “Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” ‘kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. an6.44 Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? an6.44
Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na dadeyyā’ti. How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’ Yāva pāpo manusso → yāva pāpamanusso (sya-all); yāvatā pāpamanusso (mr)
Yatra hi nāma vessavaṇena mahārājena evaṁmahiddhikena evaṁmahesakkhena devaputtena sammukhā sallapissasī”ti. that you converse face to face with a mighty and illustrious god like the great king Vessavaṇa.” Yatra hi nāma cittuppādampi parisodhessasī”ti. that you purify even the arising of a thought.” cittuppādampi → cittuppādamattampi (sya-all) Yatra hi nāma cittuppādampi parisodhessasī”ti. that you purify even the arising of a thought.” Yatra hi nāma cittuppādampi parisodhessasī”ti. that you purify even the arising of a thought.”
“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. “Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” ‘Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. an10.75 Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? an10.75
Yāvañcidaṁ, bho gotama, alameva dānāni dātuṁ, alaṁ saddhāni kātuṁ, yatra hi nāma dāyakopi anipphalo”ti. This is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.”
Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmiṁ. How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter! Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmin”ti. How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!” "
Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: For he is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: dn14 ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti. ‘Damn this thing called rebirth, since old age will come to anyone who’s born.’ “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī”’ti. dn14 ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti. ‘Damn this thing called rebirth, since old age and sickness will come to anyone who’s born.’ “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī”’ti. dn14 ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī’ti. ‘Damn this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’ “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī”’ti. dn14 ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti. ‘Alas! The world will be lost, the world will perish! For the mind of the Blessed One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ namati → nami (sya-all, km, mr); namissati (?)
Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī’ti. in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’ Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṁ sossatī’ti. in that, while conscious and awake he neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking.’ sossatī’ti → suṇissati (sya-all); suṇissatīti (km)
“acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa gotamassa mahiddhikatā mahānubhāvatā, yatra hi nāma sakavādaṁ ṭhapessati, paravādena pavāressatī”ti. “Oh, how incredible, how amazing! The ascetic Gotama has such power and might! For he sets aside his own doctrine and invites discussion on the doctrine of others!” Yatra hi nāma ekassapi na evaṁ bhavissati: For not even a single one thinks,
‘pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi. ‘You have done a bad thing, good being, in that while guarding your own share you took another’s share without it being given, and ate it. ‘pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi. dn27 ‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati. ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods! ‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati, pabbājanaṁ paññāyissati. ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods and banishment!
Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati. For even though the Realized One has such power and might, he will not make a display of himself. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo. Atha ca pana nevattānaṁ pātukarissatī”ti. For even though the Realized One has such power and might, he will not make a display of himself.” Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati’. For even though the Realized One has such power and might, he will not make a display of himself. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissatī’”ti. For even though the Realized One has such power and might, he will not make a display of himself.”
“acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāmāyaṁ suppavāsā koliyadhītā saha vacanā ca pana bhagavato sukhinī arogā arogaṁ puttaṁ vijāyissatī”ti. “Oh, how incredible, how amazing! The Realized One has such psychic power and might! For as soon as he spoke, Suppavāsā, happy and healthy, gave birth to a healthy child.” saha vacanā ca pana → saha vacanā pana (pts-vp-pli1); saha vacanā (?)
Yāva mahiddhiko āyasmā mahāmoggallāno mahānubhāvo yatra hi nāma yakkhampi passissati. How mighty and powerful is Venerable Moggallāna, in that he can even see a native spirit! Yāva → yaṁ (sya-all) "
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti. ‘Alas! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’
Samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṁ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī”ti. The ascetic has such power and might that he makes the god’s home shake and rock and tremble with his big toe!”
yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, addhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati; Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.
Yatra hi nāmāyaṁ ghaṭikāro kumbhakāro ittarajacco samāno amhākaṁ sīsaṁnhātānaṁ kesesu parāmasitabbaṁ maññissati; how this potter Ghaṭīkāra, though born in a lower caste, should presume to grab me by the hair of my freshly-washed head!
‘nassati vata bho loko; vinassati vata bho loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati no dhammadesanāyā’ti. ‘Alas! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ namati → namissati (?) Yatra hi nāma sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti. For someone could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”
Yatra hi nāmāyaṁ brahmāyu brāhmaṇo ñāto yasassī evarūpaṁ paramanipaccakāraṁ karissatī”ti. that Brahmāyu, who is so well-known and famous, should show the Buddha such utmost devotion.”
yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati: For he is able to know the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati— mn123
“Ettha dāni mayaṁ there bhikkhū kiṁ vakkhāma, yatra hi nāma evaṁnavo bhikkhu satthāraṁ parirakkhitabbaṁ maññissati. “Well now, what are we to say to the senior mendicants, when even such a junior mendicant imagines their Teacher needs defending? nāma evaṁnavo bhikkhu → nāmevaṁ navo bhikkhu (bj); navakena bhikkhunā (mr)
“nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā”ti. “Alas! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.” namati → namissati (?)
Yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, adhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati. Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.
ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati. since a disciple knows, sees, and witnesses such a thing.
ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati. since a disciple knows, sees, and witnesses such a thing.
Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti. when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?”
Dhammassa svākkhātatā yatra hi nāma tiṁsamattehi vassehi na koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti. how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no meditation at ease, only nakedness, baldness, and pokes in the buttocks.” svākkhātatā → svākhyātatā (pts1ed) Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ adhigamissati phāsuvihāraṁ. how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease. gihī odātavasano → gihī odātavasanā (bj) | adhigamissati → adhigamissanti (bj) "
Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! satthu ceva → satthuno ceva (bj); satthuno (pts1ed) | virodhayissati → vihāyissati (bj, sya-all, km); vigāyissati (mr) " Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!
Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmiṁ. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! satthu ca → satthussa ca (bj, pts1ed) " Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmin”ti. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!” "
Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati, yadidaṁ aggapadasmiṁ. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmin”ti. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!” "
Yatra hi nāma saraṇāni sakko kālaṅkato; For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Yatra hi nāma saraṇāni sakko kālaṅkato; sn55.24
Yatra hi nāma saraṇāni sakko kālaṅkato. For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Yatra hi nāma saraṇāni sakko kālaṅkato. sn55.25
mahāpañño, ānanda, sāriputto, yatra hi nāma cattāri sotāpattiyaṅgāni dasahākārehi vibhajissatī”ti. He has great wisdom, since he can analyze the four factors of stream-entry in ten respects.” "
yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātessanti poṅkhānupoṅkhaṁ avirādhitan”ti. in that they shoot arrows from a distance through a small keyhole, shot after shot without missing.” yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātessanti poṅkhānupoṅkhaṁ avirādhitan’”ti. sn56.45