“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca. “Just as, mendicants, the boxwood is said to be the best kind of tree in terms of its pliability and workability, Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ. so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated. Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca hotī”ti. A mind that is developed and cultivated is pliable and workable.”
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti. Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other. byābādhenti → byābādhentīti (sabbattha) ‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti. ‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’ Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti. It was right here that those deities developed their minds.
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti: But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: kavitā → kavikatā (sabbattha) Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. Te taṁ dhammaṁ pariyāpuṇitvā aññamaññaṁ paṭipucchanti paṭivicaranti: And when they’ve learned those teachings they question and examine each other, saying: Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ bhāsanti: It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying: Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ na bhāsanti: It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying: Te taṁ adhikaraṇaṁ ādiyitvā na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upagacchanti, na ca nijjhāpenti na ca nijjhattiṁ upagacchanti. But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced. ‘idameva saccaṁ moghamaññan’ti. ‘This is the only truth, other ideas are silly.’ Te taṁ adhikaraṇaṁ ādiyitvā aññamaññaṁ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti. Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced. ‘idameva saccaṁ moghamaññan’ti. ‘This is the only truth, other ideas are silly.’
Sīlasāmaññagatānaṁ sataṁ sīlakathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati. Thinking, ‘Since our ethical conduct is similar, we can discuss ethics, the conversation will flow, and we’ll both be at ease. pavattinī → pavattanī (bj, sya-all, km, pts1ed) " Samādhisāmaññagatānaṁ sataṁ samādhikathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati. Since our immersion is similar, we can discuss immersion, the conversation will flow, and we’ll both be at ease. Paññāsāmaññagatānaṁ sataṁ paññākathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissatīti. Since our wisdom is similar, we can discuss wisdom, the conversation will flow, and we’ll both be at ease.’
Taṁ kiṁ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. Taṁ kiṁ maññasi, kumāra, sukhaṁ vā so sayeyya no vā? What do you think, prince, would he sleep at ease, or not? “Taṁ kiṁ maññasi, kumāra, “What do you think, prince? Taṁ kiṁ maññasi, kumāra, What do you think, prince?
Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṁ jīvitā voropenti, tena bahū manussā kālaṁ karonti. Taking up sharp knives, they murder each other. And so many people perish. aññamaññaṁ → aññamaññassa (sya-all, pts1ed)
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati; You’re just like a bull that thinks to bellow only when the cowstall is empty. evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṁ naditabbaṁ maññasī”ti. In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.”
Taṁ kiṁ maññatha, kālāmā, What do you think, Kālāmas? “Taṁ kiṁ maññatha, kālāmā, “What do you think, Kālāmas? “Taṁ kiṁ maññatha, kālāmā, “What do you think, Kālāmas? “Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti? “What do you think, Kālāmas, are these things skillful or unskillful?” Taṁ kiṁ maññatha, kālāmā, What do you think, Kālāmas? “Taṁ kiṁ maññatha, kālāmā, “What do you think, Kālāmas? “Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti? “What do you think, Kālāmas, are these things skillful or unskillful?”
Taṁ kiṁ maññatha, sāḷhā, What do you think, Sāḷha? “Taṁ kiṁ maññatha, sāḷhā, “What do you think, Sāḷha? “Taṁ kiṁ maññatha, sāḷhā, “What do you think, Sāḷha? “Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti? “What do you think, Sāḷha, are these things skillful or unskillful?” Taṁ kiṁ maññatha, sāḷhā, atthi alobho”ti? What do you think? Is contentment real?” “Taṁ kiṁ maññatha, sāḷhā, atthi adoso”ti? What do you think? Is love real?” “Taṁ kiṁ maññatha, sāḷhā, “What do you think, Sāḷha? “Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti? “What do you think, Sāḷha, are these things skillful or unskillful?”
Taṁ kiṁ maññasi, gahapati, What do you think, householder? “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? “Taṁ kiṁ maññasi, gahapati, “What do you think, householder?
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, ayaṁ vuccati, bhikkhave, vaggā parisā. An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, ayaṁ vuccati, bhikkhave, samaggā parisā. An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. Yasmiṁ, bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, bahuṁ, bhikkhave, bhikkhū tasmiṁ samaye puññaṁ pasavanti. When the mendicants live in harmony like this, they create much merit. Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, bahuṁ, bhikkhave, bhikkhū tasmiṁ samaye puññaṁ pasavanti. In the same way, when the mendicants are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they create much merit.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. na me te → na te (mr) te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "viharantī”ti → viharissanti (si); viharissantīti (pts1ed) "
“Yassaṁ, bhikkhave, disāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṁ. “Mendicants, I’m not even comfortable thinking about a place where mendicants argue—quarreling and disputing, continually wounding each other with barbed words—let alone going there. Yassaṁ, bhikkhave, disāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṁ. an3.124 Yassaṁ pana, bhikkhave, disāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṁ. I feel comfortable going to a place where the mendicants live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it. Yassaṁ, bhikkhave, disāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṁ. an3.124
Iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṁ, diṭṭhaṁ na maññati, adiṭṭhaṁ na maññati, daṭṭhabbaṁ na maññati, daṭṭhāraṁ na maññati; So a Realized One sees what is to be seen, but does not conceive what is seen, does not conceive what is unseen, does not conceive what is to be seen, and does not conceive a seer. sutvā sotabbaṁ, sutaṁ na maññati, asutaṁ na maññati, sotabbaṁ na maññati, sotāraṁ na maññati; He hears what is to be heard, but does not conceive what is heard, does not conceive what is unheard, does not conceive what is to be heard, and does not conceive a hearer. mutvā motabbaṁ, mutaṁ na maññati, amutaṁ na maññati, motabbaṁ na maññati, motāraṁ na maññati; He thinks what is to be thought, but does not conceive what is thought, does not conceive what is not thought, does not conceive what is to be thought, and does not conceive a thinker. viññatvā viññātabbaṁ, viññātaṁ na maññati, aviññātaṁ na maññati, viññātabbaṁ na maññati, viññātāraṁ na maññati. He knows what is to be known, but does not conceive what is known, does not conceive what is unknown, does not conceive what is to be known, and does not conceive a knower.
Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca, idamassāhaṁ aññataraṁ sāmaññaṅganti vadāmīti. When a mendicant is content with trifles that are easy to find, they have one of the factors of the ascetic life, I say. sāmaññaṅganti → sāmaññanti (mr) " sāmaññassānulomikā; integral to the ascetic life.
Iccheyyāma mayaṁ, bhante, diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passitun”ti. We want to see each other in both this life and the next.” Iccheyyāma mayaṁ, bhante, diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passitun”ti. We want to see each other in both this life and the next.” “Ākaṅkheyyuñce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passituṁ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṁ passanti abhisamparāyañca aññamaññaṁ passantīti. “Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. ubhova → ubho ca (bj, pts1ed) | passantīti → passissantīti (mr) " aññamaññaṁ piyaṁvadā. say nice things to each other.
“Ākaṅkheyyuñce, bhikkhave, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passituṁ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṁ passanti abhisamparāyañca aññamaññaṁ passantīti. “Mendicants, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. …” aññamaññaṁ piyaṁvadā. an4.56
Api ca yo purisadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, na taṁ tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññanti. But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. yaṁ na tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññantī”ti. when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.” yaṁ na tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññantīti. when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.
idaṁ, bhikkhave, ṭhānaṁ ubhayeneva na kattabbaṁ maññati. This is regarded as a thing that shouldn’t be done on both grounds: maññati → paññāyati (?) imināpi naṁ na kattabbaṁ maññati. an4.115 naṁ → taṁ (bj, pts1ed) imināpi naṁ na kattabbaṁ maññati. an4.115 naṁ → taṁ (pts1ed) Idaṁ, bhikkhave, ṭhānaṁ ubhayeneva na kattabbaṁ maññati. This is regarded as a thing that shouldn’t be done on both grounds. idaṁ, bhikkhave, ṭhānaṁ ubhayeneva kattabbaṁ maññati. This is regarded as a thing that should be done on both grounds: Yampidaṁ ṭhānaṁ manāpaṁ kātuṁ, imināpi naṁ kattabbaṁ maññati; because it’s pleasant, yampidaṁ ṭhānaṁ kayiramānaṁ atthāya saṁvattati, imināpi naṁ kattabbaṁ maññati. and because doing it proves beneficial. Idaṁ, bhikkhave, ṭhānaṁ ubhayeneva kattabbaṁ maññati. This is regarded as a thing that should be done on both grounds.
Ime panamhākaṁ puttamattā maññe nattamattā maññe ovaditabbaṁ anusāsitabbaṁ maññantī’ti. And now these mendicants—who you’d think were my children or grandchildren—imagine they can advise and instruct me!’
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: And the sentient beings reborn there recognize each other by that light: Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: an4.127 Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: an4.127 Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: an4.127
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
‘Taṁ kiṁ maññanti, bhonto, ‘What do the good sirs think? ‘Taṁ kiṁ maññanti, bhonto, ‘What do the good sirs think? “Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. “Please, brahmin, go at your convenience.”
Taṁ kiṁ maññatha, bhaddiya, What do you think, Bhaddiya? “Taṁ kiṁ maññatha, bhaddiya, “What do you think, Bhaddiya? “Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti? “What do you think, Bhaddiya, are these things skillful or unskillful?” Taṁ kiṁ maññatha, bhaddiya, What do you think, Bhaddiya? “Taṁ kiṁ maññatha, bhaddiya, adoso purisassa …pe… amoho purisassa …pe… asārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? an4.193 “Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti? “What do you think, Bhaddiya, are these things skillful or unskillful?”
“Taṁ kiṁ maññasi, vappa, “What do you think, Vappa? “Taṁ kiṁ maññasi, vappa, “What do you think, Vappa? “Taṁ kiṁ maññasi, vappa, “What do you think, Vappa? “Taṁ kiṁ maññasi, vappa, “What do you think, Vappa?
“Sīlavisuddhiṁ kho ahaṁ, sāḷha, aññataraṁ sāmaññaṅganti vadāmi. “Sāḷha, purification of ethics is one of the factors of the ascetic life, I say. Taṁ kiṁ maññasi, sāḷha, What do you think, Sāḷha? Taṁ kiṁ maññasi, sāḷha, What do you think, Sāḷha?
“Yassadāni, piyaka, muṇḍo rājā kālaṁ maññatī”ti. “Please, Piyaka, let the king come when he likes.” Yassadāni devo kālaṁ maññatī”ti. Please, Your Majesty, go at your convenience.” Yassadāni devo kālaṁ maññatī”ti. Please, Your Majesty, go at your convenience.”
Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ akkosā ca honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajā ca honti. When the Saṅgha is split, they abuse, insult, block, and reject each other. Puna caparaṁ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajā honti. When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.
Te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ. They wanted to see each other often. bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ, mātāpi puttassa abhiṇhaṁ dassanakāmā ahosi, puttopi mātaraṁ abhiṇhaṁ dassanakāmo ahosi. an5.55 “Kiṁ nu so, bhikkhave, moghapuriso maññati: “Mendicants, how could that silly man imagine that
‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. ‘Currently, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.
Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ akkosā ca honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajanā ca honti. When the Saṅgha is split, they abuse, insult, block, and reject each other. pariccajanā → pariccajā (sya-all, km) Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti. When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.
“Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants?
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl. na issatthena → na issattena (mr) Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. an5.192 Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. an5.192 Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. an5.192 kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṁ anatimaññamāno. By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.
“Taṁ kiṁ maññati bhavaṁ piṅgiyānī samaṇassa gotamassa paññāveyyattiyaṁ? Paṇḍito maññe”ti? “What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, aññamaññaṁ agāravā viharanti appatissā. “Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final extinguishment of the Realized One. “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, aññamaññaṁ sagāravā viharanti sappatissā. “Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final extinguishment of the Realized One.
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality. Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality. Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.
Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants?
“Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants?
Taṁ kiṁ maññasi, brāhmaṇa, atthi ārabbhadhātū”ti? What do you think, brahmin, is there an element of initiative?” Taṁ kiṁ maññasi, brāhmaṇa, atthi nikkamadhātu …pe… What do you think, brahmin, is there an element of persistence … Māhaṁ, brāhmaṇa, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā. Brahmin, may I never see or hear of anyone holding such a doctrine or view! Māhaṁ, brāhmaṇa → taṁ kiṁ maññasi brāhmaṇa māhaṁ (mr) "
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti. No-one guarded the fruit, yet no-one damaged another’s fruits. na ca sudaṁ → na ca puna (mr) Taṁ kiṁ maññasi, brāhmaṇa dhammika, What do you think, Brahmin Dhammika?
“Taṁ kiṁ maññasi, soṇa, “What do you think, Soṇa? “Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti? “When your harp’s strings were tuned too tight, was it resonant and playable?” “Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti? “When your harp’s strings were tuned too slack, was it resonant and playable?”
Kinti te, ānanda, sutaṁ: ‘vajjī ye te vajjīnaṁ vajjimahallakā te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti? Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?” “Sutaṁ metaṁ, bhante: ‘vajjī ye te vajjīnaṁ vajjimahallakā te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti. “I have heard that, sir.” “Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. “Please, brahmin, go at your convenience.”
Duddadaṁ dadāti, dukkaraṁ karoti, dukkhamaṁ khamati, guyhamassa āvi karoti, guyhamassa pariguhati, āpadāsu na jahati, khīṇena nātimaññati. They give what is hard to give. They do what is hard to do. They endure what is hard to endure. They reveal their secrets to you. They keep your secrets. They don’t abandon you in times of trouble. They don’t look down on you in times of loss. guyhamassa → guyhassa (mr) | guyhamassa → guyhaṁ assa (bj); guyhassa (mr) | pariguhati → parigūhati (bj, sya-all); pariguyhati (pts1ed, mr) | khīṇena → khīṇe (mr) khīṇena nātimaññati. or look down on you in times of loss.
Taṁ kiṁ maññasi, sāriputta, dadeyya idhekacco evarūpaṁ dānan”ti? What do you think, Sāriputta, don’t some people give gifts in this way?” Taṁ kiṁ maññasi, sāriputta, dadeyya idhekacco evarūpaṁ dānan”ti? What do you think, Sāriputta, don’t some people give gifts in this way?”
Taṁ kiṁ maññasi, sīha, What do you think, Sīha? Taṁ kiṁ maññasi, sīha, kaṁ nu kho arahanto paṭhamaṁ anukampantā anukampeyyuṁ: Which do you think the perfected ones will show compassion for first?” kaṁ nu kho → kiṁ nu kho (mr) “Taṁ kiṁ maññasi, sīha, kaṁ nu kho arahanto paṭhamaṁ upasaṅkamantā upasaṅkameyyuṁ: “Which do you think the perfected ones will first approach?” “Taṁ kiṁ maññasi, sīha, kassa nu kho arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇheyyuṁ: “Which do you think the perfected ones will receive alms from first?” “Taṁ kiṁ maññasi, sīha, kassa nu kho arahanto paṭhamaṁ dhammaṁ desentā deseyyuṁ: “Which do you think the perfected ones will teach the Dhamma to first?” “Taṁ kiṁ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya: “Which do you think would get a good reputation?” “Taṁ kiṁ maññasi, sīha, ko nu kho yaṁyadeva parisaṁ upasaṅkameyya, yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkameyya amaṅkubhūto: “Which do you think would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics?” “Taṁ kiṁ maññasi, sīha, ko nu kho kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya: “When their body breaks up, after death, which do you think would be reborn in a good place, a heavenly realm?”
Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati, atthampi gahetvā ‘anattho me gahito’ti maññati. When an irritable person, overcome and overwhelmed by anger, gets what they don’t need they think, ‘I’ve got what I need.’ When they get what they need they think, ‘I’ve got what I don’t need.’ Tassime dhammā aññamaññaṁ vipaccanīkā gahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti kodhābhibhūtassa. When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering.
“Taṁ kiṁ maññatha, bhikkhave? “What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? “Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants?
Sāmaṁ vā dhammaṁ bhāsati paraṁ vā ajjhesati ariyaṁ vā tuṇhībhāvaṁ nātimaññati. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. Sāmaṁ vā dhammaṁ bhāsati paraṁ vā ajjhesati ariyaṁ vā tuṇhībhāvaṁ nātimaññati. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence.
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness? yehi → yena (pts1ed, mr) " Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti. How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?” "
Idhāhaṁ, nāgita, bhikkhū passāmi aññamaññaṁ aṅgulipatodakena sañjagghante saṅkīḷante. Take mendicants I see poking each other with their fingers, giggling and playing together. aṅgulipatodakena → aṅgulipatodakehi (bj, pts1ed, mr); aṅgulipaṭodakena (sya-all) Tathā hi paname āyasmanto aññamaññaṁ aṅgulipatodakena sañjagghanti saṅkīḷanti’. That must be because they’re poking each other with their fingers, giggling and playing together.’
“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. “Please, Meghiya, go at your convenience.” Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. Please, Meghiya, go at your convenience.”
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṁ vā divasabhāgaṁ vā saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo. And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them. yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo. However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person after reflecting, without asking. You shouldn’t follow them. yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṁ. But the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person after appraisal. You shouldn’t leave them. yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo yāvajīvaṁ anubandhitabbo na pakkamitabbaṁ api panujjamānena. And the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person. You shouldn’t leave them, even if they send you away. panujjamānena → paṇujjamānena (?) "
Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ. When a mendicant enters and emerges from all these attainments, their mind becomes pliable and workable.
Imesaṁ, bho gotama, ubhinnaṁ ñāṇavādānaṁ ubhinnaṁ aññamaññaṁ vipaccanīkavādānaṁ ko saccaṁ āha ko musā”ti? These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?” ‘imesaṁ ubhinnaṁ ñāṇavādānaṁ ubhinnaṁ aññamaññaṁ vipaccanīkavādānaṁ ko saccaṁ āha ko musā’ti. an9.38
Taṁ kiṁ maññatha, sakkā, What do you think, Sakyans? “Taṁ kiṁ maññatha, sakkā, “What do you think, Sakyans? “Taṁ kiṁ maññatha, sakkā, “What do you think, Sakyans? “Taṁ kiṁ maññatha, sakkā, “What do you think, Sakyans? “Taṁ kiṁ maññatha, sakkā, “What do you think, Sakyans?
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They were arguing, quarreling, and disputing, wounding each other with barbed words. “Idha mayaṁ, bhante, pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharāmā”ti. “Sir, after the meal, on return from almsround, we sat together in the assembly hall, arguing, quarreling, and disputing, wounding each other with barbed words.” “Na kho panetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā vihareyyātha. “Mendicants, this is not appropriate for you gentlemen who have gone forth in faith from the lay life to homelessness.
Disvāna aññamaññaṁ saṇṭhāpesuṁ: and stopped each other, saying, “sassato loko, idameva saccaṁ moghamaññanti— “The cosmos is eternal. This is the only truth, other ideas are silly. “asassato loko, idameva saccaṁ moghamaññanti— “The cosmos is not eternal. This is the only truth, other ideas are silly. neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— “A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly. ‘sassato loko, idameva saccaṁ moghamaññanti— ‘The cosmos is eternal. This is the only truth, other ideas are silly. ‘asassato loko, idameva saccaṁ moghamaññanti— ‘The cosmos is not eternal. This is the only truth, other ideas are silly. neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly.
Addasaṁsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṁ gahapatiṁ dūratova āgacchantaṁ. Disvāna aññamaññaṁ saṇṭhāpesuṁ: They saw Vajjiyamāhita coming off in the distance, and stopped each other, saying,
“kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan”ti? “Master Gotama, is this right: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?” ‘sassato loko, idameva saccaṁ moghamaññan’”ti. an10.95 “Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan”ti? “Then is this right: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?” ‘asassato loko, idameva saccaṁ moghamaññan’”ti. an10.95 neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti? ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?” ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. an10.95 “‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṁ kho etaṁ, uttiya, mayā— “When asked about all these points, Master Gotama says that they have not been declared by him. sassato loko, idameva saccaṁ moghamaññan’ti vadesi. an10.95 ‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno: an10.95 ‘etampi kho, uttiya, abyākataṁ mayā asassato loko, idameva saccaṁ moghamaññan’ti vadesi. an10.95 neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno: an10.95 neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. an10.95
“Kiṁ nu kho, bho, ‘sassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti? “Is this your view: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?” evaṁdiṭṭhi → evaṁdiṭṭhiko (sya-all) ‘sassato loko, idameva saccaṁ moghamaññan’”ti. an10.96 “Kiṁ pana, bho, ‘asassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti? “Then is this your view: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?” ‘asassato loko, idameva saccaṁ moghamaññan’”ti. an10.96 neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavan”ti? ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?” ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. an10.96 “‘Kiṁ nu kho, bho, sassato loko, idameva saccaṁ moghamaññanti— “When asked about all these points, you say that’s not your view. sassato loko, idameva saccaṁ moghamaññan’ti vadesi. an10.96 ‘Kiṁ pana, bho, asassato loko, idameva saccaṁ moghamaññanti— an10.96 asassato loko, idameva saccaṁ moghamaññan’ti vadesi. an10.96 neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— an10.96 neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. an10.96 “‘Sassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ. “‘The cosmos is eternal. This is the only truth, other ideas are silly:’ that’s a misconception. ‘Asassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ. ‘The cosmos is not eternal. This is the only truth, other ideas are silly:’ that’s a misconception. ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ. ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly:’ that’s a misconception.
Taṁ kiṁ maññasi, upāli, What do you think, Upāli? Taṁ kiṁ maññasi, upāli, What do you think, Upāli? Taṁ kiṁ maññasi, upāli, What do you think, Upāli? Taṁ kiṁ maññasi, upāli, What do you think, Upāli? Taṁ kiṁ maññasi, upāli, What do you think, Upāli? Taṁ kiṁ maññasi, upāli, What do you think, Upāli? Taṁ kiṁ maññasi, upāli, What do you think, Upāli? Taṁ kiṁ maññasi, upāli, What do you think, Upāli? Taṁ kiṁ maññasi, upāli, What do you think, Upāli?
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter.
Evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. maññatha → maññetha (pts1ed); maññeyyātha (mr) "
Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca. And so both teacher and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other. anubandhā → anubaddhā (bj, pts1ed) Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti. And so both teacher and pupil kept on directly contradicting each other. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti. And so both teacher and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.” Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti. dn1 Santi, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti. There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods. ‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, ‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.
Sāmaññaphalasutta The Fruits of the Ascetic Life yassadāni kālaṁ maññasī”ti. Please go at your convenience.” 3. Sāmaññaphalapucchā 3. The Question About the Fruits of the Ascetic Life Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti? Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?” Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 Itthaṁ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi. And so, when I asked Pūraṇa Kassapa about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of inaction. evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi. dn2 sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 Itthaṁ kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. And so, when I asked the bamboo-staffed ascetic Gosāla about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of purification through transmigration. evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. dn2 sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 Itthaṁ kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi. And so, when I asked Ajita of the hair blanket about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism. evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi. dn2 sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. vipariṇamanti → vipariṇāmenti (csp1ed) Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. Itthaṁ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi. And so, when I asked Pakudha Kaccāyana about the fruits of the ascetic life apparent in the present life, he answered with something else entirely. evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi. dn2 sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 Itthaṁ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi. And so, when I asked the Jain Ñātika about the fruits of the ascetic life apparent in the present life, he answered with the fourfold restraint. evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi. dn2 sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 Itthaṁ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with flip-flopping. evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. dn2 Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti. How on earth can he answer with flip-flopping when asked about the fruits of the ascetic life apparent in the present life?’ 4. Sāmaññaphala 4. The Fruits of the Ascetic Life 4.1. Paṭhamasandiṭṭhikasāmaññaphala 4.1. The First Fruit of the Ascetic Life Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’”ti? Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?” Taṁ kiṁ maññasi, mahārāja, What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti? If this is so, is there a fruit of the ascetic life apparent in the present life or not?” “Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti. “Clearly, sir, there is.” “Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti. “This is the first fruit of the ascetic life that’s apparent in the present life, which I point out to you.” 4.2. Dutiyasandiṭṭhikasāmaññaphala 4.2. The Second Fruit of the Ascetic Life “Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti? “But sir, can you point out another fruit of the ascetic life that’s likewise apparent in the present life?” Taṁ kiṁ maññasi, mahārāja, What do you think, great king? “Taṁ kiṁ maññasi, mahārāja? “What do you think, great king? Yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti? If this is so, is there a fruit of the ascetic life apparent in the present life or not?” “Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti. “Clearly, sir, there is.” “Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti. “This is the second fruit of the ascetic life that’s apparent in the present life, which I point out to you.” 4.3. Paṇītatarasāmaññaphala 4.3. The Finer Fruits of the Ascetic Life “Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetuṁ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti? “But sir, can you point out a fruit of the ascetic life that’s apparent in the present life which is better and finer than these?” Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idaṁ kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṁ sandiṭṭhikaṁ sāmaññaphalaṁ uttaritaraṁ vā paṇītataraṁ vā natthī”ti. And, great king, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.” “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.” Sāmaññaphalasuttaṁ niṭṭhitaṁ dutiyaṁ. "
Avusitavāyeva kho pana, bho, ayaṁ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti. Though this Ambaṭṭha is unqualified, he thinks he’s qualified. What is that but lack of qualifications?” 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) Taṁ kiṁ maññasi, ambaṭṭha, What do you think, Ambaṭṭha? “taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? dn3 “Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha? “Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha? “Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha? Taṁ kiṁ maññasi, ambaṭṭha, What do you think, Ambaṭṭha? “Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha? Taṁ kiṁ maññasi, ambaṭṭha, What do you think, Ambaṭṭha? “Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha? “Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha? “Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha? “Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha? Taṁ kiṁ maññasi, ambaṭṭha, What do you think, Ambaṭṭha? Taṁ kiṁ maññasi, ambaṭṭha, What do you think, Ambaṭṭha? “Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. “Please, Ambaṭṭha, go at your convenience.”
“imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. “Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. “dukkaraṁ, bho gotama, sāmaññaṁ dukkaraṁ brahmaññan”ti. “It’s hard, Master Gotama, to be a true ascetic or a true brahmin.” “Pakati kho esā, kassapa, lokasmiṁ ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. “It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: And if it was only because of just that much, only because of that course of fervent mortification that it was so very hard to be a true ascetic or brahmin, it wouldn’t be appropriate to say that ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. it’s hard to be a true ascetic or brahmin. Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say that ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. it’s hard to be a true ascetic or brahmin. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: dn8 ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. dn8 Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: dn8 ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. dn8 Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: dn8 ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. dn8 Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: dn8 ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. dn8 pañhassa ca veyyākaraṇena cittaṁ ārādheti; no ca kho sotabbaṁ maññanti …pe… Or they don’t think him worth listening to. … sotabbañcassa maññanti; no ca kho sutvā pasīdanti …pe… Or they’re not confident after listening. … ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṁ pucchanti, pañhañca nesaṁ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṁ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā. What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he roars it in the assemblies; he roars it boldly; they question him; he answers their questions; his answers are satisfactory; they think him worth listening to; they’re confident after listening; they show their confidence; they practice accordingly; and they succeed in their practice.’
Taṁ kiṁ maññasi, poṭṭhapāda, What do you think, Poṭṭhapāda? kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti? then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is wrong’?” ‘sassato loko, idameva saccaṁ moghamaññan’”ti.
“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti? “Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is wrong’?” ‘asassato loko, idameva saccaṁ moghamaññan’”ti.
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti? ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is wrong’?” ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. Please, sir, go at your convenience.” Taṁ kiṁ maññasi, poṭṭhapāda, What do you think, Poṭṭhapāda? Taṁ kiṁ maññasi, poṭṭhapāda, What do you think, Poṭṭhapāda? Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? Doesn’t what they say turn out to have no demonstrable basis?” Taṁ kiṁ maññasi, poṭṭhapāda, What do you think, Poṭṭhapāda? Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? Doesn’t what they say turn out to have no demonstrable basis?” Taṁ kiṁ maññasi, poṭṭhapāda, What do you think, Poṭṭhapāda? Taṁ kiṁ maññasi, poṭṭhapāda, What do you think, Poṭṭhapāda? Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
idampissa hoti sīlasmiṁ. This pertains to their ethics. sīlasmiṁ → athā sāmaññaphalasutte 194 yāva 210 anucchedesu evaṁ ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. ‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’ ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. ‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’
“Taṁ kiṁ maññasi, lohicca, “What do you think, Lohicca? Taṁ kiṁ maññasi, lohicca, What do you think, Lohicca? Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: They teach their disciples: ‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto, taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: ‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. Furthermore, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: They teach their disciples: ‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: ‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. Furthermore, take a teacher who has reached the goal of the ascetic life for which they went forth from the lay life to homelessness. So taṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ deseti: They teach their disciples: ‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho anuppatto. ‘Venerable, you have reached the goal of the ascetic life; yet when you teach disciples Taṁ tvaṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ desesi: dn12
Taṁ kiṁ maññasi, vāseṭṭha, What do you think, Vāseṭṭha? Taṁ kiṁ maññasi, vāseṭṭha, What do you think, Vāseṭṭha? “Taṁ kiṁ maññasi, vāseṭṭha, “What do you think, Vāseṭṭha? Taṁ kiṁ maññasi, vāseṭṭha, What do you think, Vāseṭṭha? Taṁ kiṁ maññasi, vāseṭṭha, What do you think, Vāseṭṭha? Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? doesn’t the statement of those brahmins turn out to have no demonstrable basis?” Taṁ kiṁ maññasi, vāseṭṭha, What do you think, Vāseṭṭha? Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? doesn’t the statement of those brahmins turn out to have no demonstrable basis?” Taṁ kiṁ maññasi, vāseṭṭha, What do you think, Vāseṭṭha? Taṁ kiṁ maññasi, vāseṭṭha, What do you think, Vāseṭṭha? Taṁ kiṁ maññasi, vāseṭṭha, What do you think, Vāseṭṭha? Taṁ kiṁ maññasi, vāseṭṭha, What do you think, Vāseṭṭha? “Taṁ kiṁ maññasi, vāseṭṭha, “What do you think, Vāseṭṭha? “Taṁ kiṁ maññasi, vāseṭṭha. “What do you think, Vāseṭṭha? “Taṁ kiṁ maññasi, vāseṭṭha, “What do you think, Vāseṭṭha? Taṁ kiṁ maññasi, vāseṭṭha, What do you think, Vāseṭṭha? Brahmāsāmaññaambaṭṭha, dn13
Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ yassadāni kālaṁ maññasī’ti. Please go at your convenience.’ yassadāni kālaṁ maññasī’ti. dn14
Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati. This is how far the scope of labeling, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths proceeds so that this state of existence may be be found; namely, name and form together with consciousness.
Kinti te, ānanda, sutaṁ, ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti? Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?” garuṁ karonti → garukaronti (bj, sya-all, km, pts1ed) “Sutaṁ metaṁ, bhante: ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti. “I have heard that, sir.” “Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. “Please, brahmin, go at your convenience.” “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti. “Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.” Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline. Yāvakīvañca, bhikkhave, bhikkhū yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and leads one who practices it to the complete end of suffering—they can expect growth, not decline. yassadāni, bhante, bhagavā kālaṁ maññatī”ti. “Please, sir, come at your convenience.” “abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā”ti. “The night is getting late, householders. Please go at your convenience.” yassadāni kālaṁ maññasī”ti. at your convenience.” “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti. “Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.” “Taṁ kiṁ maññasi, pukkusa, “What do you think, Pukkusa? Yathā kho panānanda, etarahi bhikkhū aññamaññaṁ āvusovādena samudācaranti, na kho mamaccayena evaṁ samudācaritabbaṁ. After my passing, mendicants ought not address each other as ‘reverend’, as they do today. yassadāni kālaṁ maññathā’”ti. Please come at your convenience.’” yassadāni kālaṁ maññathā”ti. Please come at your convenience.”
Ye kho panānanda, samantā gāmā ahesuṁ, te tenobhāsena kammante payojesuṁ divāti maññamānā. Then the villagers around them set off to work, thinking that it was day. yassadāni kālaṁ maññasī’ti. please go at your convenience.’
“taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. “What do the good gods of the Thirty-Three think? How the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans! imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti: And while he was speaking on that topic, each of the gods fancied, Tadāsu devā maññanti, But those gods imagine— “Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. “What do the good gods of the Thirty-Three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power. iddhipahutāya → iddhibahulīkatāya (sya-all, km) “Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. “What do the good gods of the Thirty-Three think? How well understood by the Buddha are the three opportunities for achieving happiness! “Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. “What do the good gods of the Thirty-Three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful. “Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. “What do the good gods of the Thirty-Three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion! “taṁ kiṁ maññati bhavaṁ vessavaṇo mahārājā atītampi addhānaṁ evarūpo uḷāro satthā ahosi, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyiṁsu. “What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known!
‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā? ‘What do the good gods of the Thirty-Three think? ‘Taṁ kiṁ maññati, bhavaṁ mahābrahmā? dn19 ‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva dīgharattaṁ mahāpaññova so bhagavā ahosi. ‘What do the gods of the Thirty-Three think about the extent of the Buddha’s great wisdom? “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti. “Please do so, Steward, at your convenience.” “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti. dn19 Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṁ karotha, aññamaññañca mante vācetha; “Sirs, recite the hymns in detail as you have learned and memorized them, and teach each other how to recite.” “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti. “Please do so, Steward, at your convenience.” “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti. dn19 “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti. “Please do so, Steward, at your convenience.” brahmaññaṁ mahesakkhañca mahālābhañcā”ti. whereas the life of a brahmin is of great influence and profit.” “Mā bhavanto evaṁ avacuttha: ‘pabbajjā appesakkhā ca appalābhā ca, brahmaññaṁ mahesakkhañca mahālābhañcā’ti. “Please, sirs, don’t say that.
Taṁ kiṁ maññasi, rājañña, What do you think, chieftain? Taṁ kiṁ maññasi, rājañña, What do you think, chieftain? Taṁ kiṁ maññasi, rājañña, What do you think, chieftain? “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. Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. So long as they are alive, they’re lighter, softer, more flexible. Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca. But when they die they become heavier, stiffer, less flexible. Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti? When would that iron ball be lighter, softer, and more workable—when it’s burning or when it’s cool?” “Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. “So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable. Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti. But when it lacks heat and air—cooled and extinguished—it’s heavier, stiffer, and less workable.” “Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. “In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible. Yadā panāyaṁ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca. But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible.
Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ korakkhattiyaṁ—sādhurūpo ayaṁ samaṇoti. So sattamaṁ divasaṁ alasakena kālaṁ karissati. That naked ascetic the aristocrat of Kuru, who you imagine to be a holy man, will die of flatulence in seven days. ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ kaḷāramaṭṭakaṁ— That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true holy man, ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? 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!’ Kotthu tāva byagghoti maññati. the jackal presumes he’s a tiger. 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! ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? ‘Santāvuso, manopadosikā nāma devā. Te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti. ‘Reverends, there are gods named “malevolent”. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods. “ye kho te bhonto devā na manopadosikā te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, “The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods. tamhā → akilantacittā tamhā (csp1ed) Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā, But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. padūsimhā → padūsayimhā (bj); padosiyimhā (sya-all); padūsimha (pts1ed) | Evaṁ mayaṁ → kilantacittāeva mayaṁ (pts1ed); kilantacittā (csp1ed)
Taṁ kiṁ maññasi, nigrodha, What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha, What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha, What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha. What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha, What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha, What do you think, Nigrodha? “Taṁ kiṁ maññasi, nigrodha. “What do you think, Nigrodha?
Amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā. lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family. Tīsu dhammesu vepullaṁ gatesu ime dhammā vepullamagamaṁsu, amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā. and lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family. Dasavassāyukesu, bhikkhave, manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. They’ll be full of hostility towards each other, with acute ill will, malevolence, and thoughts of murder. evameva kho, bhikkhave, dasavassāyukesu manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. dn26 Te aññamaññamhi migasaññaṁ paṭilabhissanti. During that time they will see each other as beasts. Te tiṇhena satthena ‘esa migo esa migo’ti aññamaññaṁ jīvitā voropessanti. with which they’ll take each other’s life, crying, ‘It’s a beast! It’s a beast!’ voropessanti → voropissanti (sya-all) Te tassa sattāhassa accayena tiṇagahanā vanagahanā rukkhagahanā nadīviduggā pabbatavisamā nikkhamitvā aññamaññaṁ āliṅgitvā sabhāgāyissanti samassāsissanti: When those seven days have passed, having emerged from their hiding places and embraced each other, they will come together and cry in one voice,
Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: And the beautiful beings looked down on the ugly ones: Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: And the beautiful beings looked down on the ugly ones: Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: And the beautiful beings looked down on the ugly ones: Tesaṁ ativelaṁ aññamaññaṁ upanijjhāyataṁ sārāgo udapādi, pariḷāho kāyasmiṁ okkami. They became lustful, and their bodies burned with fever.
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words: Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṁ ñāṇadassanaṁ paññapetabbaṁ maññanti yathariva bālā abyattā. Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision. ‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? ‘Is this your view: “A Realized One still exists after death. This is the only truth, other ideas are silly”?’ “hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti. dn29 ‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? ‘Then is this your view: “A Realized One no longer exists after death. This is the only truth, other ideas are silly”?’ “na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti. dn29 ‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? ‘Then is this your view: “A Realized One both still exists and no longer exists after death. This is the only truth, other ideas are silly”?’ “hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti. dn29 ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? ‘Then is this your view: “A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly”?’ “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti. dn29 ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti. ‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’ asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti. or they have arisen by chance, not made by oneself or another. asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. or they have arisen by chance, not made by oneself or another. This is the only truth, other ideas are silly.’ ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti. the self and the cosmos are eternal, ‘idameva saccaṁ moghamaññan’ti. This is the only truth, other ideas are silly,’ asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. dn29 ‘idameva saccaṁ moghamaññan’ti. dn29 ‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. ‘The self has form and is well after death, attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. or the self is annihilated and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth, other ideas are silly.’ ‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. The self is has form and is well after death, ‘idameva saccaṁ moghamaññan’ti. This is the only truth, other ideas are silly,’ attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. dn29 ‘idameva saccaṁ moghamaññan’ti. dn29
Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno daḷhasamādāno ahosi kusalesu dhammesu, avatthitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. In some past lives, past existences, past abodes the Realized One was reborn as a human being. He firmly and persistently undertook skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors. bahujanapubbaṅgamo ahosi kusalesu dhammesu bahujanapāmokkho kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. He was the leader and forerunner of people in skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors.
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. “Please, sir, come at your convenience.” Yassadāni tumhe kālaṁ maññathā”ti. Please go at your convenience.” Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words: viharanti → vicaranti (sya-all, km); virahanti (pts1ed) | dvedhikajātā → dveḷhakajātā (sya-all, km) Cattāri sāmaññaphalāni— Four fruits of the ascetic life: Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.
Cattāri sāmaññaphalāni— Four fruits of the ascetic life: Puna caparaṁ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ (…). Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains. (…) → (lābhanānattaṁ paṭicca uppajjati maññanānānattaṁ) (bj)
Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ bhaṇḍanāni ceva honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajanā ca honti. When the Saṅgha is split, they argue, insult, block, and reject each other.
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ bhaṇḍanāni honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti. When the Saṅgha is in harmony, they don’t argue, insult, block, or reject each other.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti. I say that person is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.” Sāmaññatthañca dubbhago; and miss out on the goal of the ascetic life.
Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca anavajjena ca, idamassāhaṁ aññataraṁ sāmaññaṅganti vadāmī”ti. When a mendicant is content with trifles that are easy to find, they have one of the factors of the ascetic life, I say.” anavajjena ca → etthantare pāṭho si, pts1ed, mr potthakesu ca 15A4:184 ca sāmaññassānulomikā; integral to the ascetic life.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
Evamidaṁ, bhikkhave, aññamaññaṁ nissāya brahmacariyaṁ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā”ti. That is how this spiritual path is lived in mutual dependence in order to cross over the flood and make a complete end of suffering.”
Yaṁ puriso mamidanti maññati; that too is given up when they die. mamidanti → mamayidanti (si, sya-all, pts-vp-pli1); mamāyanti (mr) Dhono na hi tena maññati, For the one who is cleansed does not conceive
Ākiñcaññaṁ nissito hitvā maññaṁ; “depending on nothingness, all else left behind, Ākiñcaññaṁ nissito hitvā maññaṁ; “depending on nothingness, all else left behind,
“Taṁ kiṁ maññasi, nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā, sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī”ti? “What do you think, Nanda? Who is more attractive, good-looking, and lovely—the finest lady of the Sakyan land, or these five hundred dove-footed nymphs?”
Yena yena hi maññati, For whatever it thinks it is, yena hi maññati → yena hi maññati (sya-all); yena yena hi maññanti (ne6:288 [Sāsanapaṭṭhāna]; pe2:15 [Sāsanapaṭṭhānadutiyabhūmi])
“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. “Please, Meghiya, go at your convenience.” Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. Please, Meghiya, go at your convenience.”
Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. But they have no asceticism, no spirituality. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Asceticism and spirituality are lost to them! Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Where is their asceticism, where their spirituality? Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. But they have no asceticism, no spirituality. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Asceticism and spirituality are lost to them! Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Where is their asceticism, where their spirituality? Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ.
“sassato loko, idameva saccaṁ moghamaññan”ti. “The cosmos is eternal. This is the only truth, other ideas are silly.” “asassato loko, idameva saccaṁ moghamaññan”ti. “The cosmos is not eternal.” “antavā loko, idameva saccaṁ moghamaññan”ti. “The world is finite.” “anantavā loko, idameva saccaṁ moghamaññan”ti. “The world is infinite.” “taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan”ti. “The soul and the body are the same thing.” “aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan”ti. “The soul and the body are different things.” “hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti. “A Realized One still exists after death.” “na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti. “A Realized One no longer exists after death.” “hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti. “A Realized One both still exists and no longer exists after death.” “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti. “A Realized One neither still exists nor no longer exists after death.” Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: They were arguing, quarreling, and disputing, continually wounding each other with barbed words: ‘sassato loko, idameva saccaṁ moghamaññan’ti …pe…
te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
Te atthaṁ ajānantā anatthaṁ ajānantā dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: That’s why they are arguing, quarreling, and disputing, continually wounding each other with barbed words. yassadāni kālaṁ maññasī’ti. Please go at your convenience.’ nediso hatthī, ediso hatthī’ti aññamaññaṁ muṭṭhīhi saṁsumbhiṁsu. Such is not an elephant, such is!’ they punched each other with their fists. saṁsumbhiṁsu → saṅkhubiṁsu (bj); saṁyujjhiṁsu (si); saṁyujjiṁsu (sya-all) " Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: That’s why they are arguing, quarreling, and disputing, continually wounding each other with barbed words.
“sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are eternal. This is the only truth, other ideas are silly.” “asassato attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are not eternal.” “sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are both eternal and not eternal.” sassato ca asassato ca → sassato asassato (bj, pts-vp-pli1) “neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are neither eternal nor not eternal.” “sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are made by oneself.” “paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are made by another.” “sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are made by both oneself and another.” sayaṅkato ca paraṅkato ca → sayaṅkato paraṅkato (bj) “asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos have arisen by chance, not made by oneself or another.” asayaṅkāro aparaṅkāro → asayaṅkāro ca aparaṅkāro ca (sya-all, pts-vp-pli1) “sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are eternal, and the self and the cosmos.” “asassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are not eternal, and the self and the cosmos.” “sassatañca asassatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are both eternal and not eternal, and the self and the cosmos.” sassatañca asassatañca → sassataṁ asassataṁ (bj) “neva sassataṁ nāsassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are neither eternal nor not eternal, and the self and the cosmos.” “sayaṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are made by oneself, and the self and the cosmos.” “paraṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are made by another, and the self and the cosmos.” “sayaṅkatañca paraṅkatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are made by both oneself and another, and the self and the cosmos.” sayaṅkatañca paraṅkatañca → sayaṅkataṁ paraṅkataṁ (bj) " “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain have arisen by chance, not made by oneself or another, and the self and the cosmos.” Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: They were arguing, quarreling, and disputing, continually wounding each other with barbed words: ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe…
te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
“sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are eternal. This is the only truth, other ideas are silly.” “asassato attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are not eternal.” “sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are both eternal and not eternal.” “neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are neither eternal nor not eternal.” “sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are made by oneself.” “paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are made by another.” “sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos are made by both oneself and another.” “asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos have arisen by chance, not made by oneself or another.” “sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are eternal, and the self and the cosmos.” “asassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are not eternal, and the self and the cosmos.” “sassatañca asassatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are both eternal and not eternal, and the self and the cosmos.” “neva sassataṁ nāsassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are neither eternal nor not eternal, and the self and the cosmos.” “sayaṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are made by oneself, and the self and the cosmos.” “paraṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are made by another, and the self and the cosmos.” “sayaṅkatañca paraṅkatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain are made by both oneself and another, and the self and the cosmos.” “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain have arisen by chance, not made by oneself or another, and the self and the cosmos.” Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: They were arguing, quarreling, and disputing, continually wounding each other with barbed words: ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe…
te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
Tena kho pana samayena āyasmā sāriputto āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamāno bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring Venerable Bhaddiya the Dwarf in even more ways with a Dhamma talk, thinking that he was still a trainee. sekhaṁ → sekkhaṁ (bj); sekkhoti (sya-all); sekhoti (pts-vp-pli1) Addasā kho bhagavā āyasmantaṁ sāriputtaṁ āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamānaṁ bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandassentaṁ samādapentaṁ samuttejentaṁ sampahaṁsentaṁ. The Buddha saw what was happening.
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. “Please, sir, come at your convenience.” “abhikkantā kho, gahapatayo, ratti; yassadāni tumhe kālaṁ maññathā”ti “The night is getting late, householders. Please go at your convenience.”
“Taṁ kiṁ maññasi, visākhe, api nu tvaṁ kadāci karahaci anallavatthā vā bhaveyyāsi anallakesā vā”ti? “What do you think, Visākhā? Would there ever be a time when your clothes and hair were not wet?”
pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati. Having perceived earth as earth, they conceive it to be earth, they conceive it in earth, they conceive it as earth, they conceive that ‘earth is mine’, they take pleasure in earth. āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati. Having perceived water as water, they conceive it to be water … tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati. Having perceived fire as fire, they conceive it to be fire … vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati. Having perceived air as air, they conceive it to be air … bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Having perceived creatures as creatures, they conceive it to be creatures … deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Having perceived gods as gods, they conceive it to be gods … pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati. Having perceived the Progenitor as the Progenitor, they conceive it to be the Progenitor … brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati. Having perceived Brahmā as Brahmā, they conceive it to be Brahmā … ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Having perceived those of streaming radiance as those of streaming radiance, they conceive it to be those of streaming radiance … subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Having perceived those replete with glory as those replete with glory, they conceive it to be those replete with glory … vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Having perceived those of abundant fruit as those of abundant fruit, they conceive it to be those of abundant fruit … abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati. Having perceived the Vanquisher as the Vanquisher, they conceive it to be the Vanquisher … ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati. Having perceived the dimension of infinite space as the dimension of infinite space, they conceive it to be the dimension of infinite space … viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati. Having perceived the dimension of infinite consciousness as the dimension of infinite consciousness, they conceive it to be the dimension of infinite consciousness … ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati. Having perceived the dimension of nothingness as the dimension of nothingness, they conceive it to be the dimension of nothingness … nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati. Having perceived the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, they conceive it to be the dimension of neither perception nor non-perception … diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. Having perceived the seen as the seen, they conceive it to be the seen … sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. Having perceived the heard as the heard, they conceive it to be the heard … mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. Having perceived the thought as the thought, they conceive it to be the thought … viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. Having perceived the known as the known, they conceive it to be the known … ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. Having perceived oneness as oneness, they conceive it to be oneness … nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati. Having perceived diversity as diversity, they conceive it to be diversity … sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. Having perceived all as all, they conceive it to be all … nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. Having perceived extinguishment as extinguishment, they conceive it to be extinguishment, they conceive it in extinguishment, they conceive it as extinguishment, they conceive that ‘extinguishment is mine’, they take pleasure in extinguishment. pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi. Having directly known earth as earth, let them not conceive it to be earth, let them not conceive it in earth, let them not conceive it as earth, let them not conceive that ‘earth is mine’, let them not take pleasure in earth. maññi → vā maññati (si); māmaññī (cck) | abhiññāya → abhiññatvā (si, mr) | mābhinandi → vā abhinandati (si); mābhinandī (cck) pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not take pleasure in earth. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, he does not conceive it to be extinguishment, he does not conceive it in extinguishment, he does not conceive it as extinguishment, he does not conceive that ‘extinguishment is mine’, he does not take pleasure in extinguishment. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not take pleasure in earth. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, he does not conceive it to be extinguishment, he does not conceive it in extinguishment, he does not conceive it as extinguishment, he does not conceive that ‘extinguishment is mine’, he does not take pleasure in extinguishment.
Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Once they’ve started quarreling, arguing, and disputing, they attack each other with fists, stones, rods, and swords, Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? mn13 Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? mn13 Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants?
Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Once they’ve started quarreling, arguing, and disputing, they attack each other with fists, stones, rods, and swords, Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, What do you think, reverends? ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, ‘What do you think, reverends? Taṁ kiṁ maññathāvuso nigaṇṭhā, evaṁ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṁ vā’ti? What do you think, reverends? This being so, who lives in greater pleasure, King Bimbisāra or I?’
‘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.
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter.
Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants?
“Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants?
“Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti. “What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and depart imagining they were heartwood. Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto “sāran”ti maññamāno. That’s why he passed them over, cut off the branches and leaves, and departed imagining they were heartwood. Tathā hayaṁ → tathāpāyaṁ (mr) Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, and bark, he’d cut off the shoots and depart imagining they were heartwood. Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkanto “sāran”ti maññamāno; That’s why he passed them over, cut off the shoots, and departed imagining they were heartwood. Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood and softwood, he’d cut off the bark and depart imagining it was heartwood. Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ tacaṁ chetvā ādāya pakkanto “sāran”ti maññamāno. That’s why he passed them over, cut off the bark, and departed imagining it was heartwood. Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, he’d cut out the softwood and depart imagining it was heartwood. Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ phegguṁ chetvā ādāya pakkanto “sāran”ti maññamāno. That’s why he passed them over, cut out the softwood, and departed imagining it was heartwood.
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?” “Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “Indeed, sir, we live in harmony like this.” “Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “But how do you live this way?” “Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”
“Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti, te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. “Reverend Sāriputta, it’s when two mendicants engage in discussion about the teaching. They question each other and answer each other’s questions without faltering, and their discussion on the teaching flows on. saṁsādenti → saṁsārenti (mr) ‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti. Te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. ‘It’s when two mendicants engage in discussion about the teaching …
Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? “Taṁ kiṁ maññasi, aggivessana, “What do you think, Aggivessana? “taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: mn35 “Taṁ kiṁ maññasi, aggivessana, “What do you think, Aggivessana? Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? “Taṁ kiṁ maññasi, aggivessana, “What do you think, Aggivessana? taṁ kiṁ maññasi, aggivessana, viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? consciousness permanent or impermanent?” “Taṁ kiṁ maññasi, aggivessana, “What do you think, Aggivessana? “Taṁ kiṁ maññasi, aggivessana, “What do you think, Aggivessana?
Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? Apissu maṁ ekameko evaṁ maññati: and each person thinks “Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti. “Please, Aggivessana, go at your convenience.”
‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. ‘We have conscience and prudence. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much. ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’ alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’ alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. mn39 ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. mn39 alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. mn39 ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. mn39 alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much. ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’ alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. mn39 alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’. mn39 alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti, tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’. mn39 alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’. mn39
Nāhaṁ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe. Nāhaṁ, bhikkhave, acelakassa acelakamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘naked ascetic’ just because you go naked. Nāhaṁ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘dust and dirt wearer’ just because you’re caked in dust and dirt. Nāhaṁ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘water immerser’ just because you immerse yourself in water. Nāhaṁ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘tree root dweller’ just because you stay at the root of a tree. Nāhaṁ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘open air dweller’ just because you stay in the open air. Nāhaṁ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘stander’ just because you continually stand. Nāhaṁ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘interval eater’ just because you eat food at set intervals. Nāhaṁ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘reciter’ just because you recite hymns. Nāhaṁ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair. Yasmā ca kho ahaṁ, bhikkhave, saṅghāṭikampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ paḷāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhikaṁ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. But sometimes I see someone with these bad qualities who is an outer robe wearer. That’s why I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe. Yasmā ca kho ahaṁ, bhikkhave, jaṭilakampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ palāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhiṁ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi. But sometimes I see someone with these bad qualities who is a matted-hair ascetic. That’s why I say that you don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— “Reverend, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. That is, Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti? What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?” “Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— mn43 Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti. “These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”
Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Now at that time the mendicants of Kosambī were arguing, quarreling, and disputing, continually wounding each other with barbed words. Te na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upenti. They couldn’t persuade each other or be persuaded, nor could they convince each other or be convinced. “idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṁ saññāpenti, na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upentī”ti. mn48 “saccaṁ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, “Is it really true, mendicants, that you have been arguing, quarreling, and disputing, continually wounding each other with barbed words? te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upethā”ti? And that you can’t persuade each other or be persuaded, nor can you convince each other or be convinced?” “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, api nu tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ …pe… mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho cā”ti? When you’re arguing, quarreling, and disputing, continually wounding each other with barbed words, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?” “Iti kira, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, neva tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṁ vacīkammaṁ …pe… na mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. “So it seems that when you’re arguing you are not treating each other with kindness. Atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upetha? So what exactly do you know and see, you foolish men, that you behave in such a way? Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. … Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṁ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti. or arguing, quarreling, and disputing, continually wounding others with barbed words, it’s their mind that’s overcome.
Taṁ kiṁ maññasi, gahapati, What do you think, householder? Taṁ kiṁ maññasi, gahapati, What do you think, householder? Taṁ kiṁ maññasi, gahapati, What do you think, householder? Taṁ kiṁ maññasi, gahapati, What do you think, householder? Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti? What do you think? Would that be enough for that man to get upset?” Taṁ kiṁ maññasi, gahapati, What do you think, householder? Taṁ kiṁ maññasi, gahapati, What do you think, householder?
“Taṁ kiṁ maññasi, gahapati, “What do you think, householder? “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? Taṁ kiṁ maññasi, gahapati, What do you think, householder? “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? Taṁ kiṁ maññasi, gahapati, What do you think, householder? “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? “Taṁ kiṁ maññasi, gahapati, kinti te sutaṁ kena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti? “What have you heard?” “Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti. “Please, householder, go at your convenience.” Yassadāni kālaṁ maññasī”ti. Please go at your convenience.”
“Taṁ kiṁ maññasi, rājakumāra, “What do you think, prince? Taṁ kiṁ maññasi, rājakumāra, What do you think, prince? “Taṁ kiṁ maññasi, rājakumāra, “What do you think, prince?
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissanti. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanujānissanti samanumaññissanti samanumodissanti tesametaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissanti. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Taṁ kiṁ maññatha, gahapatayo: What do you think, householders? ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti? Don’t these doctrines directly contradict each other?” Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?” Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?” Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?” idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. ‘This is the only truth, other ideas are silly.’ Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?” idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. ‘This is the only truth, other ideas are silly.’
“Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. “That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.” “Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. “That’s how the ascetic’s nature is tossed away in those who are not ashamed to tell a deliberate lie.” “Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. “That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.” “Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti. “That’s how vacant and hollow the ascetic’s nature is in those who are not ashamed to tell a deliberate lie. Taṁ kiṁ maññasi, rāhula, What do you think, Rāhula?
Taṁ kiṁ maññasi, bhaddāli, What do you think, Bhaddāli? “Taṁ kiṁ maññasi, bhaddāli, “What do you think, Bhaddāli? “Taṁ kiṁ maññasi, bhaddāli, “What do you think, Bhaddāli?
‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. ‘The ascetic life is so very pleasant! The ascetic life is so very skillful! ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. ‘The ascetic life is so very pleasant! The ascetic life is so very skillful!
Ime panamhākaṁ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṁ anusāsitabbaṁ maññantī’ti. And now these mendicants—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’ amhe → evaṁ (mr)
“Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti— “Master Gotama, is this your view: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?” ‘sassato loko, idameva saccaṁ moghamaññan’”ti. mn72 “Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti— “Then is this your view: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?” ‘asassato loko, idameva saccaṁ moghamaññan’”ti. mn72 “Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti— “Then is this your view: ‘The world is finite. This is the only truth, other ideas are silly’?” ‘antavā loko, idameva saccaṁ moghamaññan’”ti. mn72 “Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti— “Then is this your view: ‘The world is infinite. This is the only truth, other ideas are silly’?” ‘anantavā loko, idameva saccaṁ moghamaññan’”ti. mn72 “Kiṁ nu kho, bho gotama, ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti— “Then is this your view: ‘The soul and the body are the same thing. This is the only truth, other ideas are silly’?” ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti. mn72 “Kiṁ pana, bho gotama, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti— “Then is this your view: ‘The soul and the body are different things. This is the only truth, other ideas are silly’?” ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti. mn72 “Kiṁ nu kho, bho gotama, ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti— “Then is this your view: ‘A Realized One still exists after death. This is the only truth, other ideas are silly’?” ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. mn72 “Kiṁ pana, bho gotama, ‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti— “Then is this your view: ‘A Realized One no longer exists after death. This is the only truth, other ideas are silly’?” ‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. mn72 “Kiṁ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti— “Then is this your view: ‘A Realized One both still exists and no longer exists after death. This is the only truth, other ideas are silly’?” ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. mn72 “Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti— “Then is this your view: ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?” ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. mn72 “‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññanti— “Master Gotama, when asked these ten questions, you say: ‘That’s not my view.’ sassato loko, idameva saccaṁ moghamaññan’ti vadesi. mn72 moghamaññan’ti vadesi → moghamaññantīti vadesi (bj); moghamaññanti iti vadesi (?) ‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññanti— mn72 asassato loko, idameva saccaṁ moghamaññan’ti vadesi. mn72 ‘Kiṁ nu kho, bho gotama, antavā loko, idameva saccaṁ moghamaññanti— mn72 antavā loko, idameva saccaṁ moghamaññan’ti vadesi. mn72 ‘Kiṁ pana, bho gotama, anantavā loko, idameva saccaṁ moghamaññanti— mn72 anantavā loko, idameva saccaṁ moghamaññan’ti vadesi. mn72 ‘Kiṁ nu kho, bho gotama, taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññanti— mn72 taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi. mn72 ‘Kiṁ pana, bho gotama, aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññanti— mn72 aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi. mn72 ‘Kiṁ nu kho, bho gotama, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— mn72 hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. mn72 ‘Kiṁ pana, bho gotama, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— mn72 na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. mn72 ‘Kiṁ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— mn72 hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. mn72 ‘Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— mn72 neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. mn72 Taṁ kiṁ maññasi, vaccha, What do you think, Vaccha?
idameva saccaṁ moghamaññanti; “This is the only truth, other ideas are silly.” idameva saccaṁ moghamaññanti; “This is the only truth, other ideas are silly.” idameva saccaṁ moghamaññanti; “This is the only truth, other ideas are silly.”
“Taṁ kiṁ maññasi, māgaṇḍiya: “What do you think, Māgaṇḍiya? “Taṁ kiṁ maññasi, māgaṇḍiya: “What do you think, Māgaṇḍiya? Taṁ kiṁ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṁ vā pañcannaṁ kāmaguṇānaṁ mānusakehi vā kāmehi āvaṭṭeyyā”ti? What do you think, Māgaṇḍiya? Would that god—amusing themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation—envy that householder or householder’s child their five kinds of human sensual stimulation, or return to human sensual pleasures?” Taṁ kiṁ maññasi, māgaṇḍiya, What do you think, Māgaṇḍiya? Taṁ kiṁ maññasi, māgaṇḍiya, What do you think, Māgaṇḍiya? “Taṁ kiṁ maññasi, māgaṇḍiya, “What do you think, Māgaṇḍiya? Taṁ kiṁ maññasi, māgaṇḍiya, What do you think, Māgaṇḍiya? Taṁ kiṁ maññasi, māgaṇḍiya, What do you think, Māgaṇḍiya? Taṁ kiṁ maññasi, māgaṇḍiya, What do you think, Māgaṇḍiya?
Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṁ maraṇā’ti. have attained exactly the same level. Yet I’m not one who says that both of us are annihilated and destroyed when our body breaks up, and we don’t exist after death. Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubhinnaṁ kurutaṁ na karīyati pāpan’ti. have attained exactly the same level. Yet I’m not one who says that when both of us act, nothing wrong is done. Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. have attained exactly the same level. Yet I’m not one who says that both of us are purified without cause or reason. te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. mn76 Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. mn76 Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. mn76 Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. mn76 Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmā’ti. have attained exactly the same level. Yet I’m not one who says that after transmigrating both of us will make an end of suffering.
Taṁ kiṁ maññasi, udāyi— What do you think, Udāyī? “Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī? “Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī? “Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī? “Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī? “Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī? “Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī? “Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī? “Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī? “Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? sexual misconduct … “Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye musāvādaṁ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? lying, is their self perfectly happy at that time, or does it have both pleasure and pain?” “Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī? “Taṁ kiṁ maññasi, udāyi, “What do you think, Udāyī?
Taṁ kiṁ maññasi, kaccāna, What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, “What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, “What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, “What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, “What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, “What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, “What do you think, Kaccāna?
“yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti. “Please, Raṭṭhapāla, go at your convenience.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? Apaṇṇakaṁ sāmaññameva seyyo”ti. the ascetic life is guaranteed to be better.” "
Taṁ kiṁ maññasi, mahārāja, What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, vessassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … a peasant … “Taṁ kiṁ maññasi, mahārāja, suddassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … a menial prospers in money, grain, silver, or gold. Wouldn’t there be menials, aristocrats, brahmins, and peasants who would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely?” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? Taṁ kiṁ maññasi, mahārāja, What do you think, great king? Taṁ kiṁ maññasi, mahārāja, What do you think, great king? Taṁ kiṁ maññasi, mahārāja, What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, What do you think, great king? Taṁ kiṁ maññasi, mahārāja, What do you think, great king? Taṁ kiṁ maññasi, mahārāja, What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king?
Taṁ kiṁ maññasi, rājakumāra, What do you think, Prince? Taṁ kiṁ maññasi, rājakumāra, What do you think, Prince? Taṁ kiṁ maññasi, rājakumāra, What do you think, Prince? Disvāna aññamaññaṁ saṇṭhapesuṁ: and stopped each other, saying, Taṁ kiṁ maññasi, rājakumāra, What do you think, prince? “Taṁ kiṁ maññasi, rājakumāra, “What do you think, prince? Taṁ kiṁ maññasi, rājakumāra, What do you think, prince? “Taṁ kiṁ maññasi, rājakumāra, “What do you think, prince? Taṁ kiṁ maññasi, rājakumāra, What do you think, prince?
“Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? If she were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” “Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “If she were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?” Taṁ kiṁ maññasi, mahārāja, What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? mn87 “Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? mn87 Taṁ kiṁ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti? Do you love your son, General Viḍūḍabha? … viṭaṭūbho → viḍūḍabho (bj, sya-all, km, pts1ed) “Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? mn87 “Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? mn87 Taṁ kiṁ maññasi, mahārāja, piyā te ahan”ti? Do you love me?” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? If I were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” “Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “If you were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?” Taṁ kiṁ maññasi, mahārāja, What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? If these realms were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” “Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “If they were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”
Yassadāni kālaṁ maññasī”ti. Please go at your convenience.” Yassadāni kālaṁ maññasī”ti. Please go at your convenience.” Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante. But here I see the mendicants living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.”
Taṁ kiṁ maññasi, mahārāja, What do you think, great king? Taṁ kiṁ maññasi, mahārāja, What do you think, great king? Taṁ kiṁ maññasi, senāpati, What do you think, general? “Taṁ kiṁ maññasi, senāpati, “What do you think, general? “Taṁ kiṁ maññasi, senāpati, “What do you think, general? “Taṁ kiṁ maññasi, senāpati, “What do you think, general? “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.”
“Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṁ maññatī”ti. “Please, student, let Brahmāyu come when he’s ready.” Yassadāni bhavaṁ kālaṁ maññatī”ti. Please go at your convenience.”
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: “Even though you say this, still the brahmins maintain their belief.” “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana? “Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: “Even though you say this, still the brahmins maintain their belief.” “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana? “Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: “Even though you say this, still the brahmins maintain their belief.” “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana? “Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: “Even though you say this, still the brahmins maintain their belief.” “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana? “Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: “Even though you say this, still the brahmins maintain their belief.” “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana? “Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: “Even though you say this, still the brahmins maintain their belief.” “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana? Taṁ kiṁ maññasi, assalāyana, What do you think, Assalāyana? “Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: “Even though you say this, still the brahmins maintain their belief.” “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana? “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana? “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana? “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana? “Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?
‘idameva saccaṁ, moghamaññan’ti. ‘This is the only truth, other ideas are silly.’ Idameva saccaṁ, moghamaññan’”ti? this is the only truth, other ideas are silly’?” Idameva saccaṁ, moghamaññan’”ti? this is the only truth, other ideas are silly’?” Idameva saccaṁ, moghamaññan’”ti? this is the only truth, other ideas are silly’?” Idameva saccaṁ, moghamaññan’ti; mn95 Idameva saccaṁ, moghamaññan’ti; mn95 Idameva saccaṁ, moghamaññan’ti. this is the only truth, other ideas are silly.’ Taṁ kiṁ maññasi, bhāradvāja, What do you think, Bhāradvāja? ‘idameva saccaṁ, moghamaññan’”ti. ‘This is the only truth, other ideas are silly.’” ‘idameva saccaṁ, moghamaññan’ti (…). ‘This is the only truth, other ideas are silly.’ (…) → na tveva tāva saccānubodho hoti) (bj); (ettāvatā kho bhāradvāja saccamanurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpema, na tveva tāva saccānubodho hoti) (sya-all, km); (ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpemi, na tveva tāva saccānubodho hoti) (pts1ed) ‘idameva saccaṁ, moghamaññan’ti. ‘This is the only truth, other ideas are silly.’
bhikkhācariyañca pana brāhmaṇo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. A brahmin who scorns his own wealth, living on alms, fails in his duty like a guard who steals. dhanukalāpañca pana khattiyo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. An aristocrat who scorns his own wealth, the bow and quiver, fails in his duty like a guard who steals. kasigorakkhañca pana vesso sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. A peasant who scorns his own wealth, farming and animal husbandry, fails in his duty like a guard who steals. asitabyābhaṅgiñca pana suddo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. A menial who scorns his own wealth, the scythe and flail, fails in his duty like a guard who steals. Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin? Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin? Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin? “Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin?
“Taṁ kiṁ maññasi, dhanañjāni, “What do you think, Dhanañjāni? “Taṁ kiṁ maññasi, dhanañjāni, “What do you think, Dhanañjāni? “Taṁ kiṁ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. bondservants and workers … “Taṁ kiṁ maññasi, dhanañjāni, idhekacco mittāmaccānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. friends and colleagues … “Taṁ kiṁ maññasi, dhanañjāni, idhekacco ñātisālohitānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. relatives and kin … “Taṁ kiṁ maññasi, dhanañjāni, idhekacco atithīnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. guests … “Taṁ kiṁ maññasi, dhanañjāni, idhekacco pubbapetānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. ancestors … “Taṁ kiṁ maññasi, dhanañjāni, idhekacco devatānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. deities … “Taṁ kiṁ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. king … “Taṁ kiṁ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. fattening and building up their body. Because of this the wardens of hell would drag them to hell. “Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa; “Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” Taṁ kiṁ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children … Taṁ kiṁ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; bondservants and workers … Taṁ kiṁ maññasi, dhanañjāni, yo vā mittāmaccānaṁ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṁ hetu dhammacārī samacārī assa; friends and colleagues … Taṁ kiṁ maññasi, dhanañjāni, yo vā ñātisālohitānaṁ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṁ hetu dhammacārī samacārī assa; relatives and kin … Taṁ kiṁ maññasi, dhanañjāni, yo vā atithīnaṁ hetu adhammacārī visamacārī assa, yo vā atithīnaṁ hetu dhammacārī samacārī assa; guests … Taṁ kiṁ maññasi, dhanañjāni, yo vā pubbapetānaṁ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṁ hetu dhammacārī samacārī assa; ancestors … Taṁ kiṁ maññasi, dhanañjāni, yo vā devatānaṁ hetu adhammacārī visamacārī assa, yo vā devatānaṁ hetu dhammacārī samacārī assa; deities … Taṁ kiṁ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; mn97 Taṁ kiṁ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— “Dhanañjāni, which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— “Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— “Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— “Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— “Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— “Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— “Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— “Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— “Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo “Which do you think is better:
Taṁ kiṁ maññasi, māṇava, What do you think, student? “Taṁ kiṁ maññasi, māṇava, “What do you think, student? Taṁ kiṁ maññasi, māṇava, What do you think, student? “Taṁ kiṁ maññasi, māṇava, “What do you think, student? “Taṁ kiṁ maññasi, māṇava, “What do you think, student? “Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho; “What do you think, student? Suppose a person was born and raised in Naḷakāra. jātavaddho → jātavaḍḍho (sya-all, km, mr) “Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti. “Please, student, go at your convenience.” “Taṁ kiṁ maññasi, bhavaṁ bhāradvājo samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññeti”? “What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
Yassadāni, tāta bhadramukha, kālaṁ maññasī”ti. “Please, my little dear, go at your convenience.” Taṁ kiṁ maññasi, bhāradvāja, What do you think, Bhāradvāja? Taṁ kiṁ maññasi, bhāradvāja, What do you think, Bhāradvāja? Taṁ kiṁ maññasi, bhāradvāja, What do you think, Bhāradvāja?
‘taṁ kiṁ maññatha, āvuso nigaṇṭhā. ‘What do you think, reverends? ‘taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti labbhametan’ti? ‘What do you think, reverends? If a deed is to be experienced in this life, can exertion make it be experienced in lives to come?’ ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti labbhametan’ti? ‘What do you think, reverends? If a deed is to be experienced as pleasure, can exertion make it be experienced as pain?’ ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti labbhametan’ti? ‘What do you think, reverends? If a deed is to be experienced when fully ripened, can exertion make it be experienced when not fully ripened?’ ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti labbhametan’ti? ‘What do you think, reverends? If a deed is to be experienced strongly, can exertion make it be experienced weakly?’ ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti labbhametan’ti? ‘What do you think, reverends? If a deed is to be experienced, can exertion make it not be experienced?’ Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants?
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññapessāmī’ti— ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ saṅkhārehi, viññāṇassa → aññatra viññāṇā (sya-all, km); aññatra viññāṇassa (pts1ed); aññatra viññāṇena (mr) ‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos are eternal.’ ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos are not eternal.’ ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos are both eternal and not eternal.’ ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos are neither eternal nor not eternal.’ ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos are finite.’ ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos are infinite.’ ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos are both finite and infinite.’ ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos are neither finite nor infinite.’ ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos are unified in perception.’ ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos are diverse in perception.’ ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos have limited perception.’ ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos have limitless perception.’ ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos experience nothing but happiness.’ ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos experience nothing but suffering.’ ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos experience both happiness and suffering.’ ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos experience neither happiness nor suffering.’ ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati. ‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’ It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration. ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe… The self and the cosmos are not eternal, adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati. or experience neither happiness nor suffering. It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration.
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words: dvedhikajātā → dveḷhakajātā (sya-all, km, mr) “Taṁ kiṁ maññasi, ānanda, “What do you think, Ānanda? Puna caparaṁ, ānanda, bhikkhu—yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu—sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Puna caparaṁ, ānanda, bhikkhu—yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā—diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.
Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? Saupādisesoti jānamāno so evaṁ vadeyya: Thinking that no residue remained, the surgeon would say: Saupādisesoti → anupādisesoti (sya-all, km, pts1ed) | jānamāno → maññamāno (bj, pts1ed) Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta?
Yena yena hi maññanti tato taṁ hoti aññathā’ti. For whatever they imagine it is, it turns out to be something else.’ Yena yena hi maññanti tato taṁ hoti aññathā’ti. For whatever they imagine it is, it turns out to be something else.’ Yena yena hi maññanti tato taṁ hoti aññathā’ti. mn113 Yena yena hi maññanti tato taṁ hoti aññathā’ti. mn113 Yena yena hi maññanti tato taṁ hoti aññathā’ti. mn113 Yena yena hi maññanti tato taṁ hoti aññathā’ti. For whatever they imagine it is, it turns out to be something else.’ Ayaṁ, bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī”ti. This is a mendicant who does not identify with anything, does not identify regarding anything, does not identify through anything.” Ayaṁ → ayaṁ kho (bj, sya-all, km); ayampi (si); ayaṁ pi (pts1ed) "
tañca aññamaññaṁ kāyasamācāraṁ. And each of these is a kind of behavior. tañca aññamaññaṁ vacīsamācāraṁ. And each of these is a kind of behavior. tañca aññamaññaṁ manosamācāraṁ. And each of these is a kind of behavior. tañca aññamaññaṁ cittuppādaṁ. And each of these is a way of giving rise to a thought. tañca aññamaññaṁ saññāpaṭilābhaṁ. And each of these is a way of acquiring perception. tañca aññamaññaṁ diṭṭhipaṭilābhaṁ. And each of these is a way of acquiring views. tañca aññamaññaṁ attabhāvapaṭilābhan”ti. And each of these is a way of reincarnating.” tañca aññamaññaṁ kāyasamācāran’ti— And each of these is a kind of bodily behavior.’ tañca aññamaññaṁ kāyasamācāran’ti— And each of these is a kind of bodily behavior.’ tañca aññamaññaṁ vacīsamācāran’ti— And each of these is a kind of verbal behavior.’ tañca aññamaññaṁ vacīsamācāran’ti— And each of these is a kind of verbal behavior.’ tañca aññamaññaṁ manosamācāran’ti— And each of these is a kind of mental behavior.’ tañca aññamaññaṁ manosamācāran’ti— And each of these is a kind of mental behavior.’ tañca aññamaññaṁ cittuppādan’ti— And each of these is a way of giving rise to a thought.’ tañca aññamaññaṁ cittuppādan’ti— And each of these is a way of giving rise to a thought.’ tañca aññamaññaṁ saññāpaṭilābhan’ti— And each of these is a way of acquiring perception.’ tañca aññamaññaṁ saññāpaṭilābhan’ti— And each of these is a way of acquiring perception.’ tañca aññamaññaṁ diṭṭhipaṭilābhan’ti— And each of these is a way of acquiring views.’ tañca aññamaññaṁ diṭṭhipaṭilābhan’ti— And each of these is a way of acquiring views.’ tañca aññamaññaṁ attabhāvapaṭilābhan’ti— And each of these is a way of reincarnating.’ tañca aññamaññaṁ attabhāvapaṭilābhan’ti— And each of these is a way of reincarnating.’ tañca aññamaññaṁ kāyasamācāran’ti— mn114 tañca aññamaññaṁ kāyasamācāran’ti— mn114 tañca aññamaññaṁ attabhāvapaṭilābhan’ti— mn114 tañca aññamaññaṁ attabhāvapaṭilābhan’ti— mn114
Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants?
Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā. Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it. ekaṁ rūpampi → ekarūpampi (bj) Taṁ kiṁ maññasi, ānanda, What do you think, Ānanda?
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti. And even the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti. And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!”
Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Now at that time the mendicants of Kosambī were arguing, quarreling, and disputing, continually wounding each other with barbed words. “idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. mn128 na bālo koci maññatha; no-one thinks that they’re a fool! nāññaṁ bhiyyo amaññaruṁ. none thought another to be better. “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?” “Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “Indeed, sir, we live in harmony as you say.” “Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “But how do you live this way?” Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”
Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā. There they just prey on each other, preying on the weak. Ye kho pana, bhikkhave, samantā gāmā ahesuṁ te tenobhāsena kammante payojesuṁ ‘divā’ti maññamānā. Then the villagers around them set off to work, thinking that it was day. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants?
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter.
Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’ parāmāsā → parāmassa (bj, pts1ed) " Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’ Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’ Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’ yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that. yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. mn136 yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. mn136 yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that.
evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. and consciousness latches on to the perishing of form. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. and consciousness latches on to the perishing of consciousness. Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṁ hoti. consciousness doesn’t latch on to the perishing of form. Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. consciousness doesn’t latch on to the perishing of consciousness.
Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyāti— Don’t insist on local terminology and don’t override normal usage. ‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti— ‘Don’t insist on local terminology and don’t override normal usage.’ ‘idameva saccaṁ, moghamaññan’ti. ‘This is the only truth, other ideas are silly.’ ‘Janapadaniruttiṁ nābhiniveseyya samaññaṁ nātidhāveyyā’ti— ‘Don’t insist on local terminology and don’t override normal usage.’
yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati. Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace. Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, tamenaṁ kālena kālaṁ abhidhameyya, kālena kālaṁ udakena paripphoseyya, kālena kālaṁ ajjhupekkheyya, taṁ hoti jātarūpaṁ sudhantaṁ niddhantaṁ nīhaṭaṁ ninnītakasāvaṁ mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṁ anubhoti; It’s like when a deft goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. That gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland. ninnītakasāvaṁ → nihaṭakasāvaṁ (bj); nihatakasāvaṁ (mr) | sudhantaṁ niddhantaṁ → etthantare pāṭho sya-all potthakesu | jātarūpaṁ → jātarūpaṁ dhantaṁ (bj, pts1ed) | nīhaṭaṁ → nihataṁ (si, sya-all, km, mr) | paṭṭikāya → pavaddhikāya (bj); pavaṭṭikāya (sya-all, pts1ed) ‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti— ‘Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.’ ‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti— ‘Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.’
“Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? “Taṁ kiṁ maññasi rāhula, sotaṁ niccaṁ vā aniccaṁ vā”ti? “What do you think, Rāhula? Is the ear … “Taṁ kiṁ maññasi rāhula, dhammā niccā vā aniccā vā”ti? “What do you think, Rāhula? Are ideas permanent or impermanent?” “Taṁ kiṁ maññasi rāhula, manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “What do you think, Rāhula? Is mind consciousness permanent or impermanent?” “Taṁ kiṁ maññasi rāhula, manosamphasso nicco vā anicco vā”ti? “What do you think, Rāhula? Is mind contact permanent or impermanent?” “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula?
Akkhātāraṁ na maññati; they don’t conceive a communicator, Yo maññatī so vivadetha tena; special, or worse’, you’ll get into arguments. vivadetha → sopi vadetha (mr)
Yo evarūpaṁ purisanāgaṁ purisasīhaṁ purisaājānīyaṁ purisanisabhaṁ purisadhorayhaṁ purisadantaṁ atikkamitabbaṁ maññeyya kimaññatra adassanā”ti. If anyone imagines that they can overcome such an elephant of a man, a lion of a man, a thoroughbred of a man, a chief bull of a man, a behemoth of a man, a tamed man—what is that but a failure to see?”
“Taṁ kiṁ maññasi, brāhmaṇa, “What do you think, brahmin? “Taṁ kiṁ maññasi, brāhmaṇa, api nu tesaṁ anuppadesi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti? “Do you then serve them with fresh and cooked foods and savories?” Janā maññanti bāloti, oneself and the other
Pesalasutta Good-Hearted Pesalasutta → pesalāatimaññanāsuttaṁ (bj); pesalātimaññanāsuttaṁ (sya-all); pesalāatimaññanā (pts1ed) " Tena kho pana samayena āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati. Now at that time Venerable Vaṅgīsa looked down upon other good-hearted mendicants because of his own poetic virtuosity.
Yadā naṁ maññati bālo, When a fool thinks, ‘Kāmaṁ maññatu vā mā vā, ‘Let him think this if he wishes, or not— Janā maññanti bāloti, oneself and the other
Yadā naṁ maññati bālo, When a fool thinks, ‘Kāmaṁ maññatu vā mā vā, ‘Let him think this if he wishes, or not— Janā maññanti bāloti, oneself and the other
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. brahmaññatthaṁ → brāhmaññatthaṁ (sya-all, km); brahmaññathaṁ (pts1ed, pts2ed) " te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
Na mete, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā. Na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti? What do you think? Which is more: the flow of tears you’ve shed while roaming and transmigrating for such a very long time—weeping and wailing from being united with the unloved and separated from the loved—or the water in the four oceans?” rodantānaṁ → rudantānaṁ (bj) | passannaṁ → passandaṁ (bj); pasandaṁ (sya-all, km); pasannaṁ (pts1ed, pts2ed, mr) "
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti? What do you think? Which is more: the mother’s milk you’ve drunk while roaming and transmigrating for such a very long time, or the water in the four oceans?”
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti? What do you think? Which is more: the flow of blood you’ve shed when your head was chopped off while roaming and transmigrating for such a very long time, or the water in the four oceans?”
Idhāhaṁ, bhante, addasaṁ bhaṇḍañca nāma bhikkhuṁ ānandassa saddhivihāriṁ abhijikañca nāma bhikkhuṁ anuruddhassa saddhivihāriṁ aññamaññaṁ sutena accāvadante: Take the monk called Bhaṇḍa, Ānanda’s pupil. He’s been competing in studies with the monk called Abhiñjika, Anuruddha’s pupil. They say: bhaṇḍañca → bhaṇḍuñca (bj) | abhijikañca → ābhiñjikañca (bj, pts1ed, pts2ed, mr); ābhijjikañca (sya-all, km) “saccaṁ kira tumhe, bhikkhave, aññamaññaṁ sutena accāvadatha: “Is it really true, monks, that you’ve been competing in studies, saying: ‘etha tumhe, bhikkhave, aññamaññaṁ sutena accāvadatha— ‘Please mendicants, compete in studies to “No ce kira me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha, atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadatha: “If you’ve never known me to teach the Dhamma like this, then what exactly do you know and see, you foolish men, that after going forth in such a well explained teaching and training you’d compete in studies to “accayo no, bhante, accagamā, yathābāle yathāmūḷhe yathāakusale, ye mayaṁ evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadimha: “We have made a mistake, sir. It was foolish, stupid, and unskillful of us in that after going forth in such a well explained teaching and training we competed in studies to yathābāle yathāmūḷhe yathāakusale → yathā bāle yathā mūḷhe yathā akusale (bj, pts1ed, pts2ed); yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ (?) “Taggha tumhe, bhikkhave, accayo accagamā yathābāle yathāmūḷhe yathāakusale, ye tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadittha: “Indeed, monks, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.
“kiṁ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṁ ānandaṁ vedehamuniṁ kumārakavādena apasādetabbaṁ maññatī”ti. “How can Master Mahākassapa, who formerly followed another religion, presume to rebuke Master Ānanda the Videhan sage by calling him a boy?”
So tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati. With a mind overcome and overwhelmed by possessions, honor, and popularity, they look down on other good-hearted mendicants.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmantā sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
‘atthi nu kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’ti? ‘Is there anything in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’ ‘natthi kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’”ti. ‘There is nothing in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’” “satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? “Even if the Teacher were to decay and perish? Wouldn’t that give rise to sorrow, lamentation, pain, sadness, and distress in you?” “Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa: “Even if the Teacher were to decay and perish, that wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in me. Still, I would think: Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti. So even if the Teacher were to decay and perish, it wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in him.” "
Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā? If anyone dragging around this body claimed to be healthy even for a minute, what is that but foolishness? Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā? sn22.1 Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. which gives rise to sorrow, lamentation, pain, sadness, and distress. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. which gives rise to sorrow, lamentation, pain, sadness, and distress. Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. which gives rise to sorrow, lamentation, pain, sadness, and distress. Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. which gives rise to sorrow, lamentation, pain, sadness, and distress. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. which gives rise to sorrow, lamentation, pain, sadness, and distress. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
‘rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. ‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. avigatarāgassa → avītarāgassa (sya-all, km) " avigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. sn22.2 Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. ‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. ‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. choices … Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. and consciousness latches on to the perishing of form. Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. sn22.7 Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. sn22.7 Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. and consciousness latches on to the perishing of consciousness. Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṁ hoti. consciousness doesn’t latch on to the perishing of form. Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. sn22.7 Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. sn22.7 Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. consciousness doesn’t latch on to the perishing of consciousness.
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. which gives rise to sorrow, lamentation, pain, sadness, and distress. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. which gives rise to sorrow, lamentation, pain, sadness, and distress. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
kimaññatra yathābhūtassa adassanā? What is that but a failure to see truly? kimaññatra yathābhūtassa adassanā? sn22.49 kimaññatra yathābhūtassa adassanā? sn22.49 kimaññatra yathābhūtassa adassanā? What is that but a failure to see truly? kimaññatra yathābhūtassa dassanā? What is that but seeing truly? kimaññatra yathābhūtassa dassanā? What is that but seeing truly? Taṁ kiṁ maññasi, soṇa, What do you think, Soṇa?
Na me te, soṇa, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. Te ca kho me, soṇa, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati. ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati. ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati. ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
Maññamānasutta Conceiving “Maññamāno kho, bhikkhu, baddho mārassa; “When you conceive, mendicant, you’re bound by Māra. amaññamāno mutto pāpimato”ti. Not conceiving, you’re free from the Wicked One.” “Rūpaṁ kho, bhante, maññamāno baddho mārassa; “Sir, when you conceive form you’re bound by Māra. amaññamāno mutto pāpimato. Not conceiving, you’re free from the Wicked One. viññāṇaṁ maññamāno baddho mārassa; consciousness, you’re bound by Māra. amaññamāno mutto pāpimato. Not conceiving, you’re free from the Wicked One. Rūpaṁ kho, bhikkhu, maññamāno baddho mārassa; When you conceive form you’re bound by Māra. amaññamāno mutto pāpimato. Not conceiving, you’re free from the Wicked One. viññāṇaṁ maññamāno baddho mārassa; consciousness, you’re bound by Māra. amaññamāno mutto pāpimato. Not conceiving, you’re free from the Wicked One.
Tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti. I say that person is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants?
“Taṁ kiṁ maññasi, tissa, “What do you think, Tissa? rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
Yathā taṁ saṅkhāresu anigatarāgassa, viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” Taṁ kiṁ maññasi, tissa, What do you think, Tissa? rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
“Taṁ kiṁ maññasi, āvuso yamaka, “What do you think, Yamaka? Taṁ kiṁ maññasi, āvuso yamaka, What do you think, Reverend Yamaka? “Taṁ kiṁ maññasi, āvuso yamaka, “What do you think, Reverend Yamaka? “Taṁ kiṁ maññasi, āvuso yamaka, “What do you think, Yamaka? “Taṁ kiṁ maññasi, āvuso yamaka, “What do you think, Yamaka? Taṁ kiṁ maññasi, āvuso yamaka, What do you think, Yamaka?
“Taṁ kiṁ maññasi, anurādha, “What do you think, Anurādha? “Taṁ kiṁ maññasi, anurādha, What do you think, Anurādha? “Taṁ kiṁ maññasi, anurādha, “What do you think, Anurādha? “Taṁ kiṁ maññasi, anurādha, “What do you think, Anurādha? “Taṁ kiṁ maññasi, anurādha, “What do you think, Anurādha?
na me te, rādha, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te kho me, rādha, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. na vipariṇamanti → na viparinamanti (bj); na vipariṇāmenti (pts1ed, mr) te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants?
Idha, bhikkhave, bhikkhu cakkhuṁ na maññati, cakkhusmiṁ na maññati, cakkhuto na maññati, cakkhuṁ meti na maññati. It’s when a mendicant does not conceive anything to be the eye, does not conceive it in the eye, does not conceive it as the eye, and does not conceive that ‘the eye is mine.’ Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati. They don’t conceive anything to be sights, they don’t conceive it in sights, they don’t conceive it as sights, and they don’t conceive that ‘sights are mine.’ Cakkhuviññāṇaṁ na maññati, cakkhuviññāṇasmiṁ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṁ meti na maññati. They don’t conceive eye consciousness … Cakkhusamphassaṁ na maññati, cakkhusamphassasmiṁ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati. eye contact … Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati …pe… They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ jivhaṁ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. They don’t conceive anything to be the ear … nose … tongue … Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati. sn35.30 Jivhāviññāṇaṁ na maññati, jivhāviññāṇasmiṁ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṁ meti na maññati. sn35.30 Jivhāsamphassaṁ na maññati, jivhāsamphassasmiṁ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati. sn35.30 Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati …pe… body … manaṁ na maññati, manasmiṁ na maññati, manato na maññati, mano meti na maññati. mind … Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati. sn35.30 Manoviññāṇaṁ na maññati, manoviññāṇasmiṁ na maññati, manoviññāṇato na maññati, manoviññāṇaṁ meti na maññati. sn35.30 Manosamphassaṁ na maññati, manosamphassasmiṁ na maññati, manosamphassato na maññati, manosamphasso meti na maññati. sn35.30 Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ Sabbaṁ na maññati, sabbasmiṁ na maññati, sabbato na maññati, sabbaṁ meti na maññati. They don’t conceive anything to be all, they don’t conceive it in all, they don’t conceive it as all, and they don’t conceive that ‘all is mine.’ So evaṁ amaññamāno na ca kiñci loke upādiyati. Not conceiving, they don’t grasp at anything in the world.
Idha, bhikkhave, bhikkhu cakkhuṁ na maññati, cakkhusmiṁ na maññati, cakkhuto na maññati, cakkhuṁ meti na maññati. It’s when a mendicant does not conceive anything to be the eye, does not conceive it in the eye, does not conceive it as the eye, and does not conceive that ‘the eye is mine.’ Rūpe na maññati …pe… They don’t conceive anything to be sights … cakkhuviññāṇaṁ na maññati, cakkhusamphassaṁ na maññati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. eye consciousness … eye contact. And they don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. jivhaṁ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. They don’t conceive anything to be the ear … nose … tongue … Rase na maññati …pe… sn35.31 jivhāviññāṇaṁ na maññati, jivhāsamphassaṁ na maññati. sn35.31 Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. sn35.31 Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. sn35.31 manaṁ na maññati, manasmiṁ na maññati, manato na maññati, mano meti na maññati. mind … Dhamme na maññati …pe… sn35.31 manoviññāṇaṁ na maññati, manosamphassaṁ na maññati. sn35.31 Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. Yāvatā, bhikkhave, khandhadhātuāyatanaṁ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ So evaṁ amaññamāno na ca kiñci loke upādiyati. Not conceiving, they don’t grasp at anything in the world.
Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe…. sn35.91 Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. So evaṁ amaññamāno na kiñci loke upādiyati. Not conceiving, they don’t grasp at anything in the world.
evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. maññatha → maññetha (bj, pts1ed, mr) "
Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato. When you conceive, you’re bound by Māra. Not conceiving, you’re free from the Wicked One. Tasmātiha, bhikkhave, ‘amaññamānena cetasā viharissāmā’ti— So mendicants, you should train yourselves like this: ‘We will live with a heart that does not conceive.’ amaññamānena → amaññitamānena (pts1ed, mr)
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and dispute, continually wounding each other with barbed words. viharissantīti → viharissanti (sya-all, pts1ed, mr) Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and dispute, continually wounding each other with barbed words. Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief?
Taṁ kiṁ maññasi, gāmaṇi, idhassu kassakassa gahapatino tīṇi khettāni—ekaṁ khettaṁ aggaṁ, ekaṁ khettaṁ majjhimaṁ, ekaṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi. What do you think? Suppose a farmer has three fields: one’s good, one’s average, and one’s poor—bad ground of sand and salt. idhassu → idha (sya-all, km, pts1ed) " Taṁ kiṁ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṁ patiṭṭhāpeyya, yaṁ vā aduṁ khettaṁ aggaṁ, yaṁ vā aduṁ khettaṁ majjhimaṁ, yaṁ vā aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmī”ti? What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?” Taṁ kiṁ maññasi, gāmaṇi, asu puriso udakaṁ nikkhipitukāmo kattha paṭhamaṁ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī”ti? What do you think? When that person wants to store water, where would they store it first: in the jar that’s uncracked and nonporous, the one that’s uncracked but porous, or the one that’s cracked and porous?”
Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so kāmesu micchā carati, yaṁ vā so kāmesu micchā na caratī”ti? Take a person who commits sexual misconduct … Taṁ kiṁ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so musā bhaṇati, yaṁ vā so musā na bhaṇatī”ti? Take a person who lies. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re lying or when they’re not lying?”
Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca. Rather, rich, affluent, and wealthy families—with lots of gold and silver, lots of property and assets, and lots of money and grain—all acquired their wealth because of generosity, truth, and restraint.
“Taṁ kiṁ maññasi, gāmaṇi, “What do you think, chief? “Taṁ kiṁ maññasi, gāmaṇi, “What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? “Taṁ kiṁ maññasi, gāmaṇi, “What do you think, chief?
Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? “Taṁ kiṁ maññasi, gāmaṇi, kimatthiyā koliyānaṁ lambacūḷakā bhaṭā”ti? “And what’s their job?” “Taṁ kiṁ maññasi, gāmaṇi, “What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief?
Taṁ kiṁ maññasi, mahārāja, What do you think, great king? Taṁ kiṁ maññasi, mahārāja, atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṁ gaṇetuṁ— sn44.1 “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.”
“Taṁ kiṁ maññasi, anurādha, “What do you think, Anurādha? Taṁ kiṁ maññasi, anurādha, What do you think, Anurādha? “Taṁ kiṁ maññasi, anurādha, “What do you think, Anurādha? “Taṁ kiṁ maññasi, anurādha, “What do you think, Anurādha? “Taṁ kiṁ maññasi, anurādha, “What do you think, Anurādha?
Paṭhamasāmaññasutta The Ascetic Life (1st) “Sāmaññañca vo, bhikkhave, desessāmi, sāmaññaphalāni ca. “Mendicants, I will teach you the ascetic life and the fruits of the ascetic life. Katamañca, bhikkhave, sāmaññaṁ? And what is the ascetic life? Idaṁ vuccati, bhikkhave, sāmaññaṁ. This is called the ascetic life. Katamāni ca, bhikkhave, sāmaññaphalāni? And what are the fruits of the ascetic life? imāni vuccanti, bhikkhave, sāmaññaphalānī”ti. These are called the fruits of the ascetic life.” "
Dutiyasāmaññasutta The Ascetic Life (2nd) “Sāmaññañca vo, bhikkhave, desessāmi, sāmaññatthañca. “Mendicants, I will teach you the ascetic life and the goal of the ascetic life. Katamañca kho, bhikkhave, sāmaññaṁ? And what is the ascetic life? Idaṁ vuccati, bhikkhave, sāmaññaṁ. This is called the ascetic life. Katamo ca, bhikkhave, sāmaññattho? And what is the goal of the ascetic life? ayaṁ vuccati, bhikkhave, sāmaññattho”ti. This is called the goal of the ascetic life.” "
Paṭhamabrahmaññasutta The Brahmin Life (1st) “Brahmaññañca vo, bhikkhave, desessāmi, brahmaññaphalāni ca. “Mendicants, I will teach you life as a brahmin and the fruits of life as a brahmin. Katamañca kho, bhikkhave, brahmaññaṁ? And what is life as a brahmin? Idaṁ vuccati, bhikkhave, brahmaññaṁ. This is called life as a brahmin. Katamāni ca, bhikkhave, brahmaññaphalāni? And what are the fruits of life as a brahmin? imāni vuccanti, bhikkhave, brahmaññaphalānī”ti. These are called the fruits of life as a brahmin.” "
Dutiyabrahmaññasutta The Brahmin Life (2nd) “Brahmaññañca vo, bhikkhave, desessāmi, brahmaññatthañca. “Mendicants, I will teach you life as a brahmin and the goal of life as a brahmin. Katamañca, bhikkhave, brahmaññaṁ? And what is life as a brahmin? Idaṁ vuccati, bhikkhave, brahmaññaṁ. This is called life as a brahmin. Katamo ca, bhikkhave, brahmaññattho? And what is the goal of life as a brahmin? ayaṁ vuccati, bhikkhave, brahmaññattho”ti. This is called the goal of life as a brahmin.” "
“Evameva panidhekacce moghapurisā mañceva ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṁ maññantī”ti. “This is exactly how some foolish people ask me for something. But when the teaching has been explained they think only of following me around.” mañceva → mameva (bj) "
Evaṁ mayaṁ aññamaññaṁ guttā aññamaññaṁ rakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṁsā orohissāmā’ti. That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’ lābhañca → lābhe ca (bj) "
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” "
“Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti. “Master Gotama, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. Imesaṁ nu kho, bho gotama, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti? What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?” “Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṁ paccanubhonti. “Brahmin, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. Imesaṁ kho, brāhmaṇa, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ mano paṭisaraṇaṁ, manova nesaṁ gocaravisayaṁ paccanubhotī”ti. These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”
Taṁ kiṁ maññathāvuso, api nu so mahājanakāyo gaṅgānadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti? What do you think, reverends? Would they succeed?”
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā. There they just prey on each other, preying on the weak.