“Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthirūpaṁ.  
“Mendicants, I do not see a single sight that occupies a man’s mind like the sight of a woman.
“Nāhaṁ, bhikkhave, aññaṁ ekasaddampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthisaddo.  
“Mendicants, I do not see a single sound that occupies a man’s mind like the sound of a woman.
“Nāhaṁ, bhikkhave, aññaṁ ekagandhampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthigandho.  
“Mendicants, I do not see a single smell that occupies a man’s mind like the smell of a woman.
“Nāhaṁ, bhikkhave, aññaṁ ekarasampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthiraso.  
“Mendicants, I do not see a single taste that occupies a man’s mind like the taste of a woman.
“Nāhaṁ, bhikkhave, aññaṁ ekaphoṭṭhabbampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthiphoṭṭhabbo.  
“Mendicants, I do not see a single touch that occupies a man’s mind like the touch of a woman.
“Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisarūpaṁ.  
“Mendicants, I do not see a single sight that occupies a woman’s mind like the sight of a man.
“Nāhaṁ, bhikkhave, aññaṁ ekasaddampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisasaddo.  
“Mendicants, I do not see a single sound that occupies a woman’s mind like the sound of a man.
“Nāhaṁ, bhikkhave, aññaṁ ekagandhampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisagandho.  
“Mendicants, I do not see a single smell that occupies a woman’s mind like the smell of a man.
“Nāhaṁ, bhikkhave, aññaṁ ekarasampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisaraso.  
“Mendicants, I do not see a single taste that occupies a woman’s mind like the taste of a man.
“Nāhaṁ, bhikkhave, aññaṁ ekaphoṭṭhabbampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisaphoṭṭhabbo.  
“Mendicants, I do not see a single touch that occupies a woman’s mind like the touch of a man.
 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, subhanimittaṁ.  
“Mendicants, I do not see a single thing that gives rise to sensual desire, or, when it has arisen, makes it increase and grow like the feature of beauty.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo uppajjati uppanno vā byāpādo bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, paṭighanimittaṁ.  
“Mendicants, I do not see a single thing that gives rise to ill will, or, when it has arisen, makes it increase and grow like the feature of harshness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā thinamiddhaṁ uppajjati uppannaṁ vā thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, arati tandī vijambhitā bhattasammado cetaso ca līnattaṁ.  
“Mendicants, I do not see a single thing that gives rise to dullness and drowsiness, or, when they have arisen, makes them increase and grow like discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. thinamiddhaṁ → thīnamiddhaṁ (bj, sya-all, km, pts1ed) | tandī → tandi (sya-all, mr) | vijambhitā → vijambhikā (bj, sya-all, km, pts1ed) "
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā uddhaccakukkuccaṁ uppajjati uppannaṁ vā uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, cetaso avūpasamo.  
“Mendicants, I do not see a single thing that gives rise to restlessness and remorse, or, when they have arisen, makes them increase and grow like an unsettled mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro.  
“Mendicants, I do not see a single thing that gives rise to doubt, or, when it has arisen, makes it increase and grow like irrational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṁ, bhikkhave, asubhanimittaṁ.  
“Mendicants, I do not see a single thing that prevents sensual desire from arising, or, when it has arisen, abandons it like the feature of ugliness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo nuppajjati uppanno vā byāpādo pahīyati yathayidaṁ, bhikkhave, mettā cetovimutti.  
“Mendicants, I do not see a single thing that prevents ill will from arising, or, when it has arisen, abandons it like the heart’s release by love.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā thinamiddhaṁ nuppajjati uppannaṁ vā thinamiddhaṁ pahīyati yathayidaṁ, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.  
“Mendicants, I do not see a single thing that prevents dullness and drowsiness from arising, or, when they have arisen, gives them up like the elements of initiative, persistence, and vigor.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā uddhaccakukkuccaṁ nuppajjati uppannaṁ vā uddhaccakukkuccaṁ pahīyati yathayidaṁ, bhikkhave, cetaso vūpasamo.  
“Mendicants, I do not see a single thing that prevents restlessness and remorse from arising, or, when they have arisen, gives them up like peace of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṁ, bhikkhave, yonisomanasikāro.  
“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like rational application of mind.
 

 

 

 

 

 

 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ akammaniyaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed like this, is as useless as the mind. yathayidaṁ, bhikkhave, cittaṁ → yathayidaṁ cittaṁ (bj, pts1ed) "
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ kammaniyaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed like this, is as workable as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed like this, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed like this, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ apātubhūtaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed, with such untapped potential, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ pātubhūtaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed, with its potential realized, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed and cultivated, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ adantaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not tamed, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ dantaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is tamed, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ aguttaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not guarded, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ guttaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is guarded, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ arakkhitaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not protected, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ rakkhitaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is protected, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ asaṁvutaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not restrained, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ saṁvutaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is restrained, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is not tamed, guarded, protected, and restrained, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is tamed, guarded, protected, and restrained, is so very beneficial as the mind.
 

 

 

 

 

 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ lahuparivattaṁ yathayidaṁ cittaṁ.  
“Mendicants, I do not see a single thing that’s as quick to change as the mind.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, pamādo.  
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like negligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, appamādo.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like diligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, kosajjaṁ.  
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like laziness.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, vīriyārambho.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like arousing energy. vīriyārambho → viriyārambho (bj, sya-all, km, pts1ed) "
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, mahicchatā.  
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like having many wishes.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, appicchatā.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like having few wishes.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, asantuṭṭhitā.  
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of contentment.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, santuṭṭhitā.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like contentment.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, ayonisomanasikāro.  
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like irrational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, yonisomanasikāro.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like rational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, asampajaññaṁ.  
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of situational awareness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, sampajaññaṁ.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like situational awareness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, pāpamittatā.  
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like bad friends.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, kalyāṇamittatā.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like good friends.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ.  
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like pursuing bad habits and not good habits.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like pursuing good habits and not bad habits.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, ayonisomanasikāro.  
“Mendicants, I do not see a single thing that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being fully developed like irrational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, yonisomanasikāro.  
“Mendicants, I do not see a single thing that gives rise to the awakening factors, or, if they’ve already arisen, fully develops them like rational application of mind.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, pamādo.  
“Mendicants, I do not see a single thing that is so very harmful as negligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, appamādo.  
“Mendicants, I do not see a single thing that is so very beneficial as diligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, kosajjaṁ.  
“Mendicants, I do not see a single thing that is so very harmful as laziness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, vīriyārambho.  
“Mendicants, I do not see a single thing that is so very beneficial as arousing energy.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā.  
“Mendicants, I do not see a single thing that is so very harmful as having many wishes.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, appicchatā.  
“Mendicants, I do not see a single thing that is so very beneficial as having few wishes.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, asantuṭṭhitā.  
“Mendicants, I do not see a single thing that is so very harmful as lack of contentment.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, santuṭṭhitā.  
“Mendicants, I do not see a single thing that is so very beneficial as contentment.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro.  
“Mendicants, I do not see a single thing that is so very harmful as irrational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, yoniso manasikāro.  
“Mendicants, I do not see a single thing that is so very beneficial as rational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, asampajaññaṁ.  
“Mendicants, I do not see a single thing that is so very harmful as lack of situational awareness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, sampajaññaṁ.  
“Mendicants, I do not see a single thing that is so very beneficial as situational awareness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, pāpamittatā.  
“Mendicants, I do not see a single thing that is so very harmful as bad friends.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, kalyāṇamittatā.  
“Mendicants, I do not see a single thing that is so very beneficial as good friends.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ.  
“Mendicants, I do not see a single thing that is so very harmful as pursuing bad habits and not good habits.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ.  
“Mendicants, I do not see a single thing that is so very beneficial as pursuing good habits and not bad habits.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, pamādo.  
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like negligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, appamādo.  
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like diligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, kosajjaṁ.  
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like laziness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, vīriyārambho.  
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like arousing energy.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … pāpamittatā … kalyāṇamittatā … anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ.  
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ.  
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like pursuing good habits and not bad habits.

“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavatteti yathayidaṁ, bhikkhave, sāriputto.  
“Mendicants, I do not see a single other person who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṁvattanti yathayidaṁ, bhikkhave, micchādiṭṭhi.  
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or, when they have arisen, makes them increase and grow like wrong view.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṁvattanti yathayidaṁ, bhikkhave, sammādiṭṭhi.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or, when they have arisen, makes them increase and grow like right view.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā nuppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, micchādiṭṭhi.  
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like wrong view.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā nuppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, sammādiṭṭhi.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like right view.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, ayonisomanasikāro.  
“Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like irrational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, yonisomanasikāro.  
“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like rational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ uppajjanti yathayidaṁ, bhikkhave, micchādiṭṭhi.  
“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. yena → yenevaṁ (bj, sya-all, km, pts1ed)
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjanti yathayidaṁ, bhikkhave, sammādiṭṭhi.  
“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ mahāsāvajjaṁ yathayidaṁ, bhikkhave, micchādiṭṭhi.  
“Mendicants, I do not see a single thing that is so very blameworthy as wrong view.
“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ yathayidaṁ, bhikkhave, makkhali moghapuriso.  
“Mendicants, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that silly man, the bamboo-staffed ascetic.

“Dvinnāhaṁ, bhikkhave, dhammānaṁ upaññāsiṁ—  
“Mendicants, I have learned these two things for myself—

Anattamanavacanāhaṁ tena bhikkhunā vutto samāno anattamano ahosiṁ.  
Then I also got upset, Anattamanavacanāhaṁ → anattamanavācaṁ nāhaṁ (mr) | anattamano → attamano (mr)
No ce ayaṁ bhikkhu akusalaṁ āpajjeyya kañcideva desaṁ kāyena, nāhaṁ imaṁ bhikkhuṁ passeyyaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
If they hadn’t committed that offense, I wouldn’t have seen them.
Disvā ca panāhaṁ imaṁ bhikkhuṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosiṁ.  
When I saw them, I was upset,
Anattamano samāno anattamanavacanāhaṁ imaṁ bhikkhuṁ avacaṁ.  
and I voiced my unhappiness to them.
“ekaṁsenāhaṁ, ānanda, akaraṇīyaṁ vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritan”ti.  
“Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.”
“Ekaṁsenāhaṁ, ānanda, karaṇīyaṁ vadāmi kāyasucaritaṁ vacīsucaritaṁ manosucaritan”ti.  
“Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.”
No cedaṁ, bhikkhave, sakkā abhavissa akusalaṁ pajahituṁ, nāhaṁ evaṁ vadeyyaṁ:  
If it wasn’t possible, I wouldn’t say: cedaṁ → no ce taṁ (bj, sya-all, km, pts1ed, mr)
Akusalañca hidaṁ, bhikkhave, pahīnaṁ ahitāya dukkhāya saṁvatteyya nāhaṁ evaṁ vadeyyaṁ:  
And if giving up the unskillful led to harm and suffering, I would not say: Akusalañca hidaṁ, bhikkhave → akusalaṁ bhikkhave (mr) "
No cedaṁ, bhikkhave, sakkā abhavissa kusalaṁ bhāvetuṁ, nāhaṁ evaṁ vadeyyaṁ:  
If it wasn’t possible, I wouldn’t say:
Kusalañca hidaṁ, bhikkhave, bhāvitaṁ ahitāya dukkhāya saṁvatteyya, nāhaṁ evaṁ vadeyyaṁ:  
If developing the skillful led to harm and suffering I wouldn’t say:

“Dvinnāhaṁ, bhikkhave, na suppatikāraṁ vadāmi.  
“Mendicants, I say that these two people cannot easily be repaid.
“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ:  
“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me:
“Dvinnāhaṁ, bhikkhave, micchāpaṭipattiṁ na vaṇṇemi, gihissa vā pabbajitassa vā.  
“Mendicants, I don’t praise wrong practice for these two, for laypeople and renunciates.
Dvinnāhaṁ, bhikkhave, sammāpaṭipattiṁ vaṇṇemi, gihissa vā pabbajitassa vā.  
I praise right practice for these two, for laypeople and renunciates.

Etarahi kho panāhaṁ, bhikkhave, arahaṁ sammāsambuddho kusalo kāyavaṅkānaṁ kāyadosānaṁ kāyakasāvānaṁ, kusalo vacīvaṅkānaṁ vacīdosānaṁ vacīkasāvānaṁ, kusalo manovaṅkānaṁ manodosānaṁ manokasāvānaṁ.  
Now that I am a perfected one, a fully awakened Buddha, I am skilled in the crooks, flaws, and defects of actions by body, speech, and mind.

Taṁ kho panāhaṁ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṁ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmīti.  
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.

Nāhaṁ bhabbo etarahi,  
Now I’m unable

‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito.  
‘I didn’t go forth from the lay life to homelessness for the sake of a robe,
‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito.  
‘I didn’t go forth from the lay life to homelessness for the sake of a robe,
‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito.  
‘I didn’t go forth from the lay life to homelessness for the sake of a robe,

Yannūnāhaṁ parimoceyyan”ti.  
Why don’t I give him a way out?”

Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.  
It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti.  
then I left their teaching and training.”
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti.  
an3.64
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’ti.  
then I left their teaching and training.’
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’”ti?  
then I left their teaching and training.’”

‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.  
‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won. sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all, km, pts1ed) | athāhaṁ → ṭhānamahaṁ (bj, pts1ed); ṭhānametaṁ yenāhaṁ (sya-all, km)
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi.  
‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions,
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi, akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.  
an3.65

sve dānāhaṁ idañcidañca khādanīyaṁ khādissāmi, idañcidañca bhojanīyaṁ bhuñjissāmī’ti.  
Tomorrow I’ll eat this and that, and have a meal of this and that.’
nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani katthaci kiñcanatatthī’ti.  
“I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’ kiñcanatasmiṁ → kiñcanattasmiṁ (bj); kiñcanaṁ tasmiṁ (si, sya-all, pts1ed); kiñcanatasmi (?) | katthaci → kismiñci (sya-all); kassaci (pts1ed) | kiñcanatatthī’ti → kiñcana nātthīti (bj); kiñcanatthīti (sya-all); kiñcanaṁ natthīti (pts1ed)

Yannūnāhaṁ mahānāmaṁ sakkaṁ ekamantaṁ apanetvā dhammaṁ deseyyan”ti.  
Why don’t I take him off to one side and teach him the Dhamma?”

Nāhaṁ, bhante, ettha sakkomi sikkhitun”ti.  
I’m not able to train in them.”

Yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike accayaṁ accayato deseyyan”ti.  
Why don’t I go to the Buddha and confess my mistake to him?”
Yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike accayaṁ accayato deseyyan’ti.  
an3.91

Sanidānāhaṁ, bhikkhave, dhammaṁ desemi, no anidānaṁ.  
I teach with reasons, not without them.

Sve dānāhaṁ bhagavantaṁ payirupāsissāmī”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  
Tomorrow I’ll pay homage to the Buddha.” He bowed to the Buddha and respectfully circled him, keeping him on his right, then he left.
Yannūnāhaṁ kapilavatthumhā pakkameyyan”ti.  
Why don’t I leave Kapilavatthu?”

Nāhaṁ bhagavato dassanassa,  
I could never get enough Nāhaṁ bhagavato → bhagavato (sya-all)

Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā sīlasampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā samādhisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā paññāsampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom …
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā vimuttisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.  
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’
‘yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.  
‘Why don’t I honor and respect and rely on the same teaching to which I was awakened?’ yvāyaṁ → yopāyaṁ (bj, sya-all, km, pts1ed)
Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:  
He arranged his robe over one shoulder, raised his joined palms toward me, and said:

Atha kho, bhikkhave, sambahulā brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu.  
Then several old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life—came up to me, and exchanged greetings with me.

na panāhaṁ, brāhmaṇa, sabbaṁ yaññaṁ na vaṇṇemi.  
Nor do I criticize all sacrifices.

na panāhaṁ, brāhmaṇa, sabbaṁ yaññaṁ na vaṇṇemi.  
Nor do I criticize all sacrifices. …

“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti.  
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti.  
an4.45
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti.  
an4.45
“‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyan’ti vadāmi.  
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.

“imaṁ, bhikkhave, rattiṁ rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, rohitasso devaputto maṁ etadavoca:  
“Tonight, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.  
an4.46
yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmi’.  
an4.46
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.  
an4.46
‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ, taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.  
an4.46

Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan’ti.  
Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?’

“Nāhaṁ, brāhmaṇa, sabbaṁ diṭṭhaṁ bhāsitabbanti vadāmi;  
“Brahmin, I don’t say you should talk about everything you see, hear, think, and know.
na panāhaṁ, brāhmaṇa, sabbaṁ diṭṭhaṁ na bhāsitabbanti vadāmi;  
But I also don’t say you should talk about nothing you see, hear, think, and know.
nāhaṁ, brāhmaṇa, sabbaṁ sutaṁ bhāsitabbanti vadāmi;  
an4.183
na panāhaṁ, brāhmaṇa, sabbaṁ sutaṁ na bhāsitabbanti vadāmi;  
an4.183
nāhaṁ, brāhmaṇa, sabbaṁ mutaṁ bhāsitabbanti vadāmi;  
an4.183
na panāhaṁ, brāhmaṇa, sabbaṁ mutaṁ na bhāsitabbanti vadāmi;  
an4.183
nāhaṁ, brāhmaṇa, sabbaṁ viññātaṁ bhāsitabbanti vadāmi;  
an4.183
na panāhaṁ, brāhmaṇa, sabbaṁ viññātaṁ na bhāsitabbanti vadāmi.  
an4.183

‘nāhaṁ kvacani kassaci kiñcanatasmiṁ na ca mama kvacani katthaci kiñcanatatthī’ti.  
‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’ kvacani → kvacana (bj); kvacini (sya-all); kvaci (pts1ed) "

“yā nūnāhaṁ, bhante, aññaṁ jātiṁ kodhanā ahosiṁ upāyāsabahulā,  
“Sir, in another life I must have been irritable and bad-tempered. nūnāhaṁ → sā nūnāhaṁ (sya-all); yaṁ nūnāhaṁ (pts1ed, mr) | aññaṁ jātiṁ → aññāya jātiyā (sya-all)
Yā nūnāhaṁ, bhante, aññaṁ jātiṁ dātā ahosiṁ samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, sāhaṁ, bhante, etarahi aḍḍhā mahaddhanā mahābhogā.  
In another life I must have given to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. For now I am rich, affluent, and wealthy. aḍḍhā → aḍḍhā ca (bj, pts1ed, mr) "
Yā nūnāhaṁ, bhante, aññaṁ jātiṁ anissāmanikā ahosiṁ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṁ na upadussiṁ na issaṁ bandhiṁ, sāhaṁ, bhante, etarahi mahesakkhā.  
In another life, I must not have been jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. For now I am illustrious.

yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.  
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

“Purimāni, bho gotama, divasāni purimatarāni soṇakāyano māṇavo yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca:  
“Master Gotama, a few days ago the student Soṇakāyana came to me and said:

Yato ca kho, bhikkhave, bhikkhuno saddhāya kataṁ hoti kusalesu dhammesu, hiriyā kataṁ hoti kusalesu dhammesu, ottappena kataṁ hoti kusalesu dhammesu, vīriyena kataṁ hoti kusalesu dhammesu, paññāya kataṁ hoti kusalesu dhammesu, anapekkho dānāhaṁ, bhikkhave, tasmiṁ bhikkhusmiṁ homi:  
But when a mendicant has finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities, I need not be concerned, thinking: dānāhaṁ → panāhaṁ (sya-all, km) "

‘sato kho panāhaṁ imaṁ samāpajjāmi sato vuṭṭhahāmī’ti paccattaññeva ñāṇaṁ uppajjati.  
‘I mindfully enter into and emerge from this immersion.’ … sato vuṭṭhahāmī’ti → sato ca uṭṭhahāmīti (bj); sato vuṭṭhahāmīti (sya-all, km); so kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi satova vuṭṭhahāmīti (pts1ed) "

“yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi.  
“When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.
Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi.  
When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.
‘dāyako, sīha, dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti, etāhaṁ na jānāmi; ettha ca panāhaṁ bhagavato saddhāya gacchāmī”ti.  
‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.”

Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthirūpaṁ.  
Compared to the sight of a woman, I do not see a single sight that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. evaṁ → yaṁ evaṁ (bj)
Nāhaṁ, bhikkhave, aññaṁ ekasaddampi … ekagandhampi … ekarasampi … ekaphoṭṭhabbampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthiphoṭṭhabbaṁ.  
Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke.

Nāhaṁ bhabbo etarahi,  
Now I’m unable

‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ—  
‘Why don’t I visit the monastery and tell the monks:
‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ—  
‘Why don’t I visit the monastery and tell the monks:
‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ—  
‘Why don’t I visit the monastery and tell the monks:
Na dānāhaṁ, āvuso, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti.  
I won’t now declare my inability to continue training, reject it and return to a lesser life.’

Ekako kho panāhaṁ araññe viharanto  
While living here alone
Ekako kho panāhaṁ araññe viharanto  
While living here alone
Ekako kho panāhaṁ araññe viharanto  
While living here alone

handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato jiṇṇakopi phāsuṁ viharissāmī’ti.  
I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m old.’ paṭikacceva → paṭigacceva (bj) | phāsuṁ → phāsu (pts1ed, mr)
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato byādhitopi phāsuṁ viharissāmī’ti.  
I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m sick.’
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti.  
I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s a famine.’
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhayepi phāsuṁ viharissāmī’ti.  
I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even in a time of peril.’
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhinnepi saṅghe phāsuṁ viharissāmī’ti.  
I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s schism in the Saṅgha.’

Atha kho, bhante, kakudho devaputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhante, kakudho devaputto maṁ etadavoca:  
an5.100

Yannūnāhaṁ catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyyan’ti.  
Why don’t I get down on all fours and drink it up like a cow, then be on my way?’

Yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.  
Why don’t I go to see the Buddha?”
Yannūnāhaṁ tuṇhī assan”ti.  
I’d better stay silent.”

Idha panāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi kālena codiyamānaṁ no akālena kupitaṁ, bhūtena codiyamānaṁ no abhūtena kupitaṁ, saṇhena codiyamānaṁ no pharusena kupitaṁ, atthasaṁhitena codiyamānaṁ no anatthasaṁhitena kupitaṁ, mettacittena codiyamānaṁ no dosantarena kupitaṁ.  
Take a case where I see a certain person being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate.

aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.  
They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ pokkharaṇiyaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
an6.21

“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
an6.32

“Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:

Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.  
So I’m not pleased that that mendicant is living within a village.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe pacalāyamānaṁ nisinnaṁ.  
Take a mendicant in the wilderness who I see sitting nodding in meditation.
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe asamāhitaṁ nisinnaṁ.  
Take a mendicant in the wilderness who I see sitting without being immersed in samādhi.
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe samāhitaṁ nisinnaṁ.  
Take a mendicant in the wilderness who I see sitting immersed in samādhi.
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.  
Take a mendicant who I see living within a village receiving robes, almsfood, lodgings, and medicines and supplies for the sick.
Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.  
So I’m not pleased that that mendicant is living within a village.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.  
Take a mendicant who I see in the wilderness receiving robes, almsfood, lodgings, and medicines and supplies for the sick.
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.

Idañca panāhaṁ, bhante, bhagavatā subhāsitaṁ imāhi gāthāhi anumodāmi—  
And I celebrate the well-spoken words of the Buddha with these verses:

Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca:  
an6.44

Nāhaṁ, bhikkhave, aññaṁ ekabandhanampi samanupassāmi evaṁdāruṇaṁ evaṅkaṭukaṁ evaṁantarāyakaraṁ anuttarassa yogakkhemassa adhigamāya, yathayidaṁ, bhikkhave, nirayabandhanaṁ vā tiracchānayonibandhanaṁ vāti.  
I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary from the yoke as the prison of hell or the animal realm. evaṅkaṭukaṁ → evaṁdukkhaṁ (sya-all, km, mr)

“yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.  
“Why don’t I go to see the Buddha?”
Nāhaṁ, brāhmaṇa dhammika, ito bahiddhā evarūpiṁ khantiṁ vadāmi, yathāmaṁ sabrahmacārīsu.  
Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions. evarūpiṁ khantiṁ → evarūpaṁ khantaṁ (sya-all)

Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan”ti.  
Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?”
Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan’”ti?  
Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?’”
“yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike aññaṁ byākareyyan”ti.  
“Why don’t I go to the Buddha and declare my enlightenment in his presence?”

Atha kho, bhante, aññataro bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca:  
an6.62
Nāhaṁ, ānanda, aññaṁ ekapuggalampi samanupassāmi, yo evaṁ mayā sabbaṁ cetaso samannāharitvā byākato, yathayidaṁ devadatto.  
I do not see a single other person about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta.
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:  
When I’ve comprehended the mind of a person, I understand:
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:  
When I’ve comprehended the mind of a person, I understand:
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi:  
When I’ve comprehended the mind of a person, I understand:
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi:  
When I’ve comprehended the mind of a person, I understand:

Cetanāhaṁ, bhikkhave, kammaṁ vadāmi.  
It is intention that I call deeds.

“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:

“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
an7.32

“Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
“Mendicants, tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:

Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.  
Why don’t I visit the monastery of the wanderers of other religions?”
Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan’ti.  
an7.42

Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.  
Why don’t I visit the monastery of the wanderers of other religions?”
Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan’ti …pe…  
an7.43

api ca kho aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti.  
However, they live the celibate life wishing to be reborn in one of the orders of gods. They think: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’

Tasmiṁ kho panāhaṁ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti.  
But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.”
Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa aññathattan”ti.  
But I can’t recall getting upset on that account.”
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmī”ti.  
Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”

“imaṁ, bhikkhave, rattiṁ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, ekā devatā maṁ etadavoca:  
an7.56

Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi.  
When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha,
Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi.  
When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha,
Etāhaṁ na jānāmi, ettha ca panāhaṁ, bhagavato saddhāya gacchāmī”ti.  
so I have to rely on faith in the Buddha.”

Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi.  
Moggallāna, I don’t praise all kinds of closeness. Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi → nāhaṁ moggalāna sabbeheva samaggaṁ vaṇṇayāmi gahaṭṭhehi pabbajitehi kho ahaṁ moggallāna samaggaṁ vaṇṇayāmi (mr)
Na panāhaṁ, moggallāna, sabbeheva saṁsaggaṁ na vaṇṇayāmi.  
Nor do I criticize all kinds of closeness.

Abhijānāmi kho panāhaṁ, bhikkhave, dīgharattaṁ katānaṁ puññānaṁ dīgharattaṁ iṭṭhaṁ kantaṁ manāpaṁ vipākaṁ paccanubhūtaṁ.  
I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time. bhikkhave, dīgharattaṁ katānaṁ puññānaṁ dīgharattaṁ iṭṭhaṁ → bhikkhave dīgharattaṁ iṭṭhaṁ (sya1ed, sya2ed), bhikkhave dīgharattaṁ puññānaṁ iṭṭhaṁ (?)
Chattiṁsakkhattuṁ kho panāhaṁ, bhikkhave, sakko ahosiṁ devānamindo;  
I was Sakka, lord of gods, thirty-six times.

“Na kho ahaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi.  
“Sir, I don’t understand the detailed meaning of what the Buddha has said in brief. ahaṁ → nāhaṁ (sya-all)

‘na kho metaṁ patirūpaṁ yohaṁ sāvakānaṁ samasamagatiyo assaṁ abhisamparāyaṁ, yannūnāhaṁ uttari mettaṁ bhāveyyan’ti.  
‘It’s not proper for me to be reborn in the next life in exactly the same place as my disciples. Why don’t I further develop love?’ uttari mettaṁ → uttariṁ mettaṁ (sya1ed, sya2ed, pts1ed); uttari maggaṁ (mr)

“ime kho me dhammā parisuddhā pariyodātā, yannūnāhaṁ ime dhamme gantvā bhagavato āroceyyaṁ.  
“These qualities are pure and bright in me. Why don’t I go and tell them to the Buddha? gantvā → gahetvā (mr)
‘ayaṁ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṁ imaṁ suvaṇṇanikkhaṁ gantvā kammārānaṁ dasseyyaṁ.  
‘My gold coin is pure and bright. Why don’t I take it to show the smiths? gantvā → gahetvā (mr)
Evamevaṁ me ime dhammā parisuddhā pariyodātā, yannūnāhaṁ ime dhamme gantvā bhagavato āroceyyaṁ.  
In the same way, these qualities are pure and bright in me. Why don’t I go and tell them to the Buddha? Evamevaṁ me → evamme (bj); evameva evaṁ me (sya-all); evaṁ me (pts1ed); evamevaṁ kho me (mr) | gantvā → gahetvā (mr) "
‘ime kho me dhammā parisuddhā pariyodātā, yannūnāhaṁ ime dhamme gantvā bhagavato āroceyyaṁ.  
an7.70
ayaṁ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṁ imaṁ suvaṇṇanikkhaṁ gantvā kammārānaṁ dasseyyaṁ.  
an7.70
Evamevaṁ me ime dhammā parisuddhā pariyodātā, yannūnāhaṁ ime dhamme gantvā bhagavato āroceyyaṁ.  
an7.70

Nāhaṁ, bhikkhave, ito bahiddhā evarūpiṁ khantiṁ vadāmi yathāmaṁ sabrahmacārīsu.  
I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.

“Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ.  
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat.

Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.  
Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.  
“Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Yannūnāhaṁ anapaloketvāva nigaṇṭhe taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.  
Why don’t I, without taking leave of them, go to see that Blessed One, the perfected one, the fully awakened Buddha!” nigaṇṭhe → nigaṇṭhaṁ (sya-all, mr)

So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṁ āpannomhi, na panāhaṁ āpannomhī’ti so tuṇhībhāvena saṅghaṁ viheṭheti.  
But the accused mendicant neither confesses to the offense nor denies it, but frustrates the Saṅgha by staying silent. viheṭheti → viheseti (pts1ed, mr)
‘kiṁ nu kho tumhe āyasmanto atibāḷhaṁ mayi byāvaṭā yāva idānāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti.  
‘Why are you venerables making so much of an issue over me? Now I’ll resign the training and return to a lesser life.’ yāva → idaṁ padaṁ bj potthake "

Na dānāhaṁ, bhikkhave, ajjatagge uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi.  
From this day forth, I will not perform the sabbath or recite the monastic code.
 

Komāriṁ kho panāhaṁ, bhante, dāraṁ pariccajanto nābhijānāmi cittassa aññathattaṁ.  
But I can’t recall getting upset while giving away my teenage wife.
Yaṁ kho panāhaṁ, bhante, bhikkhuṁ payirupāsāmi;  
When I pay homage to a mendicant,
Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa unnatiṁ:  
But I don’t recall getting too excited by the fact that unnatiṁ → uṇṇatiṁ (bj, mr); uṇṇanti (sya-all)
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni, nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmi.  
Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.

Komāriṁ kho panāhaṁ, bhante, dāraṁ pariccajanto nābhijānāmi cittassa aññathattaṁ.  
But I can’t recall getting upset while giving away my teenage wife.
Yaṁ kho panāhaṁ, bhante, bhikkhuṁ payirupāsāmi;  
When I pay homage to a mendicant,
Saṅghaṁ kho panāhaṁ, bhante, parivisanto nābhijānāmi evaṁ cittaṁ uppādento:  
But while I’m serving the Saṅgha I don’t recall thinking:
Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa unnatiṁ:  
But I don’t recall getting too excited by the fact that
Sace kho panāhaṁ, bhante, bhagavato paṭhamataraṁ kālaṁ kareyyaṁ, anacchariyaṁ kho panetaṁ yaṁ maṁ bhagavā evaṁ byākareyya:  
If I pass away before the Buddha, it wouldn’t be surprising if the Buddha declares of me:

Atha kho, bhante, hatthako āḷavako yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi.  
an8.23

“Yānimāni, bhante, bhagavatā desitāni cattāri saṅgahavatthūni, tehāhaṁ imaṁ mahatiṁ parisaṁ saṅgaṇhāmi.  
“Sir, I bring together such a large congregation by using the four ways of being inclusive as taught by the Buddha. tehāhaṁ → tenāhaṁ (bj) "

Atha kho, bhante, sambahulā manāpakāyikā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhante, tā devatā maṁ etadavocuṁ:  
an8.46

Yannūnāhaṁ aññenapi pariyāyena bhagavantaṁ yāceyyaṁ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.  
Why don’t I try another approach?”

Abhijānāmi kho panāhaṁ, bhikkhave, anekasataṁ khattiyaparisaṁ upasaṅkamitā.  
I recall having approached an assembly of hundreds of aristocrats.
Abhijānāmi kho panāhaṁ, bhikkhave, anekasataṁ brāhmaṇaparisaṁ …pe…  
I recall having approached an assembly of hundreds of brahmins …

‘ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.  
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
ahaṁ kho maggaṁ agamāsiṁ. Maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi …pe…  
‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ …

Idha panāhaṁ, nāgita, bhikkhū passāmi yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutte viharante.  
Take mendicants I see eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing. panāhaṁ → idhāhaṁ (bj, pts1ed, mr)
Idhāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ samāhitaṁ nisinnaṁ.  
Take a mendicant living within a village who I see sitting immersed in samādhi. Idhāhaṁ → idha panāhaṁ (?)
Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.  
So I’m not pleased that that mendicant is living within a village.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe pacalāyamānaṁ nisinnaṁ.  
Take a mendicant in the wilderness who I see sitting nodding in meditation.
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe asamāhitaṁ nisinnaṁ.  
Take a mendicant in the wilderness who I see sitting without being immersed in samādhi.
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe samāhitaṁ nisinnaṁ.  
Take a mendicant in the wilderness who I see sitting immersed in samādhi.
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.  
Take a mendicant who I see living within a village receiving robes, almsfood, lodgings, and medicines and supplies for the sick. Idha panāhaṁ, nāgita … → etthantare pāṭho (an8.86:12.1–an8.86:14.1) an6.42 chakkanipāteyeva dissati, na ettha
Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.  
So I’m not pleased that that mendicant is living within a village.
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.  
Take a mendicant who I see in the wilderness receiving robes, almsfood, lodgings, and medicines and supplies for the sick.
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.  
So I’m pleased that that mendicant is living in the wilderness.

‘nāhaṁ ājīvikabhayassa bhāyāmi.  
‘I have no fear regarding livelihood.
Nāhaṁ asilokabhayassa bhāyāmi …pe…  
I have no fear of disrepute …
nāhaṁ parisasārajjabhayassa bhāyāmi …pe…  
I have no fear about feeling insecure in an assembly …
nāhaṁ maraṇabhayassa bhāyāmi …pe…  
I have no fear of death …
nāhaṁ duggatibhayassa bhāyāmi.  
I have no fear of a bad rebirth.

yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.  
Why don’t I visit the monastery of the wanderers of other religions?”
yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan’ti.  
an9.12

“Imañca, bhikkhave, rattiṁ sambahulā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:  
“Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:

‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.  
‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ na sotthinā paccāgaccheyya.  
an9.35
‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’
‘yannūnāhaṁ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.  
‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ sotthinā paccāgaccheyya.  
an9.35
‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’
‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’
‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’
‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’
‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’
‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’
‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’
‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’

Atha kho, āvuso, jaṭilavāsikā bhikkhunī yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, āvuso, jaṭilavāsikā bhikkhunī maṁ etadavoca:  
Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me: jaṭilavāsikā → jaṭilagāhiyā (bj); jaṭilabhāgikā (sya-all); jaṭilāgāhiyā (pts1ed)

Nāhaṁ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmi.  
I say it’s not possible to know or see or reach the end of the world by running like this.

‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti.  
‘Now I’m in a secure location and Māra can’t do anything to me.’
‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti.  
‘Now I’m in a secure location and Māra can’t do anything to me.’

Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan’ti.  
Why don’t I live alone, withdrawn from the herd?’
Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan’ti.  
Why don’t I live alone, withdrawn from the group?’

‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, as the placing of the mind and keeping it connected are stilled … enter and remain in the second absorption?’
‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”?’
‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness?’
‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’
‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness?’
‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’
‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’
‘yannūnāhaṁ nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’

Rāgaṁ, dosaṁ, mohaṁ, kodhaṁ, upanāhaṁ, makkhaṁ, paḷāsaṁ, issaṁ, macchariyaṁ—  
Greed, hate, delusion, anger, hostility, disdain, contempt, jealousy, and stinginess.
Rāgaṁ, dosaṁ, mohaṁ, kodhaṁ, upanāhaṁ, makkhaṁ, paḷāsaṁ, issaṁ, macchariyaṁ—  
Greed, hate, delusion, anger, hostility, disdain, contempt, jealousy, and stinginess.

aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.  
They lead the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

‘Bhavanirodho nibbānan’ti saññī ca panāhaṁ, āvuso, tasmiṁ samaye ahosin”ti.  
At that time I perceived that the cessation of continued existence is extinguishment.” " nibbānan’ti → nibbānaṁ (pts1ed, mr) "

aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.  
They lead the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.  
They don’t lead the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’

Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.  
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.

‘Atthi nu kho me uttari manussadhammo alamariyañāṇadassanaviseso adhigato, yenāhaṁ pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.  
‘Do I have any superhuman distinctions in knowledge and vision worthy of the noble ones, so that when my spiritual companions question me on my deathbed I will not be embarrassed?’ yenāhaṁ → sohaṁ (bj, sya-all, pts1ed); yohaṁ (mr) "

Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca:  
an10.75

‘nāhaṁ taṁ, samma, alikaṁ avacaṁ, tucchakaṁ avacaṁ. Tena hi, samma, idha khanāhī’ti.  
‘My dear friend, I didn’t lie or speak hollow words. Well then, dig here.’
‘nāhaṁ taṁ, samma, alikaṁ avacaṁ, tucchakaṁ avacaṁ. Tena hi, samma, idha khanāhī’ti.  
‘My dear friend, I didn’t lie or speak hollow words. Well then, dig here.’
‘nāhaṁ taṁ, samma, alikaṁ avacaṁ, tucchakaṁ avacaṁ. Api ca ahameva ummādaṁ pāpuṇiṁ cetaso vipariyāyan’ti.  
‘My dear friend, I didn’t lie or speak hollow words. But I had gone mad, I was out of my mind.’

“imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, brahmā sahampati maṁ etadavoca:  
an10.89

Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.  
Why don’t I visit the monastery of the wanderers of other religions?”

Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.  
Why don’t I visit the monastery of the wanderers of other religions?”
Nāhaṁ, gahapati, sabbaṁ tapaṁ tapitabbanti vadāmi;  
Householder, I don’t say that all mortifications should be undergone.
na ca panāhaṁ, gahapati, sabbaṁ tapaṁ na tapitabbanti vadāmi;  
But I don’t say that no mortifications should be undergone.
nāhaṁ, gahapati, sabbaṁ samādānaṁ samāditabbanti vadāmi;  
I don’t say that all observances should be undertaken.
na panāhaṁ, gahapati, sabbaṁ samādānaṁ na samāditabbanti vadāmi;  
But I don’t say that no observances should be undertaken.
nāhaṁ, gahapati, sabbaṁ padhānaṁ padahitabbanti vadāmi;  
I don’t say that all efforts should be tried.
na panāhaṁ, gahapati, sabbaṁ padhānaṁ na padahitabbanti vadāmi;  
But I don’t say that no efforts should be tried.
nāhaṁ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi.  
I don’t say that everything should be given up.
Na panāhaṁ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi;  
But I don’t say that nothing should be given up.
nāhaṁ, gahapati, sabbā vimutti vimuccitabbāti vadāmi;  
I don’t say that you should be liberated with all kinds of freedom.
na panāhaṁ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.  
But I don’t say that you should not be liberated with any kind of freedom.

‘yannūnāhaṁ imaṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyyaṁ piṭṭhisandhovikampi khiḍḍaṁ kīḷeyyaṁ.  
‘Why don’t I plunge into this lake and play around while washing my ears and back?
Yannūnāhaṁ imaṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyyaṁ piṭṭhisandhovikampi khiḍḍaṁ kīḷeyyaṁ;  
Why don’t I plunge into this lake and play around while washing my ears and back?
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.  
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

Rāgaṁ, dosaṁ, mohaṁ, kodhaṁ, upanāhaṁ, makkhaṁ, paḷāsaṁ, issaṁ, macchariyaṁ, mānaṁ—  
Greed, hate, delusion, anger, hostility, disdain, contempt, jealousy, stinginess, and conceit.
Rāgaṁ, dosaṁ, mohaṁ, kodhaṁ, upanāhaṁ, makkhaṁ, paḷāsaṁ, issaṁ, macchariyaṁ, mānaṁ—  
Greed, hate, delusion, anger, hostility, disdain, contempt, jealousy, stinginess, and conceit.

Jimhagatikassa kho panāhaṁ, bhikkhave, jimhupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—  
Someone whose destiny and rebirth is crooked is reborn in one of two places, I say:
Jimhagatikassa kho panāhaṁ, bhikkhave, jimhupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—  
Someone whose destiny and rebirth is crooked is reborn in one of two places, I say:
Ujugatikassa kho panāhaṁ, bhikkhave, ujupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—  
Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say:

“Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi.  
“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. appaṭisaṁveditvā → appaṭisaṁviditvā (bj, sya-all, pts1ed)
Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,  
I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.
Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi.  
I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.

“Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,  
“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.
Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,  
I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.

“Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,  
“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.

Idānāhaṁ, āvuso, bhagavantaṁ upasaṅkamitvā etamatthaṁ apucchiṁ.  
Just now I went to the Buddha and asked him about this matter.

Idānāhaṁ jānissāmi yadi vā ayaṁ bhikkhu sandissati saddhāpadānesu yadi vā no”ti.  
Now I will find out whether or not this mendicant Saddha exhibits the outcomes of faith.”

Kiṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti.  
Why shouldn’t I make an offering to Venerable Ānanda?”

Tattha natthi “imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmī”ti hevaṁ natthi.  
And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little,” for that cannot be.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.  
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.  
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.  
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

“Yathā kathaṁ panāhaṁ, bho, taṁ bhavantaṁ gotamaṁ jānissāmi: ‘yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso’”ti?  
“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”
“atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti.  
“This Ambaṭṭha puts the Sakyans down way too much by calling them primitives. Why don’t I ask him about his own clan?”
“atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti.  
“These students put Ambaṭṭha down too much by calling him the son of a slavegirl. Why don’t I get him out of this?”

Yannūnāhaṁ soṇadaṇḍaṁ brāhmaṇaṁ sake ācariyake tevijjake pañhaṁ puccheyyan”ti.  
Why don’t I ask him about his own teacher’s scriptural heritage of the three Vedas?”
Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā”ti.  
I’m not condemning appearance, hymns, or birth.”

Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ.  
I don’t know about that,
Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti.  
Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?”
Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ.  
I don’t know about that,
‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’
“adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.  
“I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.”
“Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi.  
“It’s not that I don’t applaud what he said.

Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho oṭṭhaddho licchavī bhagavantaṁ etadavoca: “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca:  
Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also went up to the Buddha, bowed, and sat down to one side. Oṭṭhaddha said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said:
muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṁ tenupasaṅkamiṁsu. upasaṅkamitvā mayā saddhiṁ sammodiṁsu.  
the wanderer Muṇḍiya and Jāliya, the pupil of the wood-bowl ascetic—came and exchanged greetings with me.
Atha ca panāhaṁ na vadāmi:  
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:  
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:  
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:  
Nevertheless, I do not say:

Atha ca panāhaṁ na vadāmi:  
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:  
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:  
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:  
Nevertheless, I do not say:

Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ.  
But I see another fervent mortifier who lives rough reborn in a good place, a heavenly realm.
Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ.  
But I see another fervent mortifier who takes it easy reborn in a good place, a heavenly realm.
Yāvatā, kassapa, ariyaṁ paramaṁ sīlaṁ, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.  
But as far as the highest noble ethics goes, I don’t see anyone who’s my equal, still less my superior.
Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.  
But as far as the highest noble fervent mortification in disgust of sin goes, I don’t see anyone who’s my equal, still less my superior.
Yāvatā, kassapa, ariyā paramā paññā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.  
But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still less my superior.
Yāvatā, kassapa, ariyā paramā vimutti, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.  
But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still less my superior.

Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti.  
Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?”
yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti.  
Why don’t I neither make a choice nor form an intention?’
yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti.  
Why don’t I neither make a choice nor form an intention?”
‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ;  
‘I did exist in the past.
bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi;  
I will exist in the future.
atthāhaṁ etarahi, nāhaṁ natthī’ti.  
I do exist now.’

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.  
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi;  
“Sir, I am not teaching you the Dhamma,
“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi;  
dn11

‘na kho metaṁ patirūpaṁ yohaṁ ākiṇṇo viharāmi, yannūnāhaṁ eko gaṇamhā vūpakaṭṭho vihareyyan’ti.  
‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’ na kho metaṁ → na kho panetaṁ (sya-all, km); na kho me taṁ (pts1ed)
‘yannūnāhaṁ dhammaṁ deseyyan’ti.  
‘Why don’t I teach the Dhamma?’
“yannūnāhaṁ dhammaṁ deseyyan”ti.  
“Why don’t I teach the Dhamma?”
Yannūnāhaṁ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, te imaṁ dhammaṁ khippameva ājānissantī’ti.  
Why don’t I teach them first of all? They will quickly understand this teaching.’
‘mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, yannūnāhaṁ bhikkhū anujāneyyaṁ:  
‘The Saṅgha residing at Bandhumatī now is large. What if I was to urge them:
Yannūnāhaṁ bhikkhū anujāneyyaṁ—  
dn14
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:  
dn14
Yannūnāhaṁ yena suddhāvāsā devā tenupasaṅkameyyan’ti.  
Why don’t I go to see them?’
Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:  
In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me,
Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:  
In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me,
Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṁ yena sudassī devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṁ yena akaniṭṭhā devā tenupasaṅkamiṁ. Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu, upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:  
and the Fair Seeing Gods. Then together with all these gods I went to see the Gods of Akaniṭṭha, where we had a similar conversation.
Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:  
dn14
Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:  
dn14

Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti.  
Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ khattiyaparisaṁ upasaṅkamitā.  
I recall having approached an assembly of hundreds of aristocrats.
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe…  
I recall having approached an assembly of hundreds of brahmins …
Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:  
Then Māra the wicked approached me, stood to one side, and said:
Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:  
Today, just now at the Cāpāla shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.
Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti.  
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.”
Tena kho panāhaṁ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi.  
Now at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut.
Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ:  
Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them,
Yannūnāhaṁ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpeyyaṁ:  
I’d better separate them family by family and then have them pay homage, saying:

‘yannūnāhaṁ imāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo māpeyyan’ti.  
‘Why don’t I have lotus ponds built between the palms, at intervals of a hundred bow lengths?’
‘yannūnāhaṁ imāsu pokkharaṇīsu evarūpaṁ mālaṁ ropāpeyyaṁ uppalaṁ padumaṁ kumudaṁ puṇḍarīkaṁ sabbotukaṁ sabbajanassa anāvaṭan’ti.  
‘Why don’t I plant flowers in the lotus ponds such as blue water lilies, and lotuses of pink, yellow, and white, blooming all year round, and accessible to the public?’
‘yannūnāhaṁ imāsaṁ pokkharaṇīnaṁ tīre nhāpake purise ṭhapeyyaṁ, ye āgatāgataṁ janaṁ nhāpessantī’ti.  
‘Why don’t I appoint bath attendants to help bathe the people who come to bathe in the lotus ponds?’
‘yannūnāhaṁ imāsaṁ pokkharaṇīnaṁ tīre evarūpaṁ dānaṁ paṭṭhapeyyaṁ—  
‘Why don’t I set up charities on the banks of the lotus ponds,
‘yannūnāhaṁ mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṁ tālavanaṁ māpeyyaṁ, yattha divāvihāraṁ nisīdissāmī’ti.  
‘Why don’t I build a grove of golden palm trees at the door to the great foyer, where I can sit for the day?’
‘yannūnāhaṁ dhammassa pāsādassa purato dhammaṁ nāma pokkharaṇiṁ māpeyyan’ti.  
‘Why don’t I build a lotus pond named Principle in front of the palace?’
‘kissa nu kho me idaṁ kammassa phalaṁ kissa kammassa vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo’ti?  
‘Of what deed of mine is this the fruit and result, that I am now so mighty and powerful?’
‘tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ tiṇṇaṁ kammānaṁ vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo, seyyathidaṁ—  
‘It is the fruit and result of three kinds of deeds:
‘ciraṁ diṭṭho kho me rājā mahāsudassano. Yannūnāhaṁ rājānaṁ mahāsudassanaṁ dassanāya upasaṅkameyyan’ti.  
‘It is long since I have seen the king. Why don’t I go to see him?’
Chakkhattuṁ kho panāhaṁ, ānanda, abhijānāmi imasmiṁ padese sarīraṁ nikkhipitaṁ, tañca kho rājāva samāno cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato, ayaṁ sattamo sarīranikkhepo.  
Six times, Ānanda, I recall having laid down my body at this place. And the seventh time was as a wheel-turning monarch, a just and principled king, at which time my dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures.
Na kho panāhaṁ, ānanda, taṁ padesaṁ samanupassāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yattha tathāgato aṭṭhamaṁ sarīraṁ nikkhipeyyā”ti.  
But Ānanda, I do not see any place in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans where the Realized One would lay down his body for the eighth time.”

Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.  
But I don’t.
Yannūnāhaṁ vassike cattāro māse paṭisallīyeyyaṁ, karuṇaṁ jhānaṁ jhāyeyyan”ti.  
Why don’t I do that?”
Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.  
dn19
Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.  
dn19
Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.  
dn19
Na kho panāhaṁ, bhotī, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.  
dn19
Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī”ti.  
But I neither see Brahmā nor discuss with him.”
Yannūnāhaṁ brahmānaṁ sanaṅkumāraṁ samparāyikaññeva atthaṁ puccheyyan”ti.  
Why don’t I ask Brahmā about the benefit that specifically applies to lives to come?”
nāhaṁ porohicce rame”.  
for I no longer care for my ministry.”
“Aticiraṁ kho, bho, satta vassāni, nāhaṁ sakkomi, bhavante, satta vassāni āgametuṁ.  
“Seven years is too long, sirs. I cannot wait that long.
“Aticiraṁ kho, bho, ekaṁ vassaṁ, nāhaṁ sakkomi bhavante ekaṁ vassaṁ āgametuṁ.  
dn19
“Aticiraṁ kho, bho, satta māsāni, nāhaṁ sakkomi bhavante satta māsāni āgametuṁ.  
dn19
“Aticiraṁ kho, bho, addhamāso, nāhaṁ sakkomi bhavante addhamāsaṁ āgametuṁ.  
“A fortnight is too long, sirs. I cannot wait that long.

Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi.  
And at that time I was in love with the lady named Bhaddā Suriyavaccasā, ‘Darling Sunshine’, the daughter of the centaur king Timbaru.

“Nāhaṁ, rājañña, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā.  
“Chieftain, may I never see or hear of anyone holding such a doctrine or view!
‘yannūnāhaṁ yena so satthavāso tenupasaṅkameyyaṁ, appeva nāmettha kiñci upakaraṇaṁ adhigaccheyyan’ti.  
‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’
yannūnāhaṁ imaṁ dārakaṁ assamaṁ netvā āpādeyyaṁ poseyyaṁ vaḍḍheyyan’ti.  
Why don’t I bring this boy back to my hermitage, nurse him, nourish him, and raise him?’
Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan’ti.  
Why don’t I light it again and serve it?’
Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan”ti.  
dn23
yannūnāhaṁ ito sukkhagūthaṁ hareyyan’ti.  
Why don’t I carry it off?’
“imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin”ti.  
“Through this offering may I be together with the chieftain Pāyāsi in this world, but not in the next.”
‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti.  
dn23
‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti?  
dn23
‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’ti?  
dn23

Yannūnāhaṁ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.  
Why don’t I go to visit the wanderer of the Bhaggava clan in his monastery?”
“purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca:  
“Sir, a few days ago Sunakkhatta the Licchavi came to me and said:
Na dānāhaṁ bhagavantaṁ uddissa viharāmī’ti.  
Now I no longer live dedicated to him.’
Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca:  
A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said:
‘paccakkhāmi dānāhaṁ, bhante, bhagavantaṁ.  
‘Now I reject the Buddha!
Na dānāhaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti.  
Now I shall no longer live dedicated to you.’
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:  
Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him,
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:  
Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him,
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:  
He came to me, bowed, and sat down to one side. I said to him,
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca:  
Then Sunakkhatta came to me, bowed, sat down to one side, and told me of all this.
Na kho panāhaṁ, bhante, mahānirayaṁ upapanno;  
But that is not true—
So kho panāhaṁ, sunakkhatta, vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya.  
So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from almsround, I’ll go to Pāṭikaputta’s monastery for the day’s meditation.
‘yannūnāhaṁ aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ.  
“Why don’t I make my lair near a certain forest?
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:  
Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him,
Na kho panāhaṁ, bhaggava, evaṁ vadāmi:  
But I don’t say that.

Yannūnāhaṁ yena udumbarikāya paribbājakārāmo, yena nigrodho paribbājako tenupasaṅkameyyan”ti.  
Why don’t I visit the wanderer Nigrodha at the lady Udumbarikā’s monastery for wanderers?”
“Dujjānaṁ kho etaṁ, nigrodha, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyaṁ.  
“It’s hard for you to understand this, Nigrodha, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition.
Iti kho taṁ, nigrodha, ṭhānaṁ uttaritarañca paṇītatarañca, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”ti.  
Well, there is something better and finer than this. That’s what I use to guide my disciples, through which they claim solace in the fundamental purpose of the spiritual life.”

Yannūnāhaṁ imaṁ purisaṁ sunisedhaṁ nisedheyyaṁ, mūlaghaccaṁ kareyyaṁ, sīsamassa chindeyyan’ti.  
I’d better make an end of this person, finish him off, and chop off his head.’ mūlaghaccaṁ → mūlachejjaṁ (bj, mr); mūlaghacchaṁ (sya-all)
Nāhaṁ, bhikkhave, aññaṁ ekabalampi samanupassāmi yaṁ evaṁ duppasahaṁ, yathayidaṁ, bhikkhave, mārabalaṁ.  
Mendicants, I do not see a single power so hard to defeat as the power of Māra.

Yannūnāhaṁ sāliṁ āhareyyaṁ sakideva sāyapātarāsāyā’ti.  
Why don’t I gather rice for supper and breakfast all at once?’ sakideva → sakiṁdeva (mr)

Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṁ, cunda, aññaṁ ekasatthārampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāhaṁ.  
Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the peak of material possessions and fame like me.
nāhaṁ, cunda, aññaṁ ekasaṅghampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāyaṁ, cunda, bhikkhusaṅgho.  
dn29
Na panāhaṁ, cunda, samparāyikānaṁyeva āsavānaṁ paṭighātāya dhammaṁ desemi.  
Nor do I teach solely for protecting against defilements that affect lives to come.

“imaṁ, bhikkhave, rattiṁ cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṁ rakkhaṁ ṭhapetvā catuddisaṁ gumbaṁ ṭhapetvā catuddisaṁ ovaraṇaṁ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdiṁsu.  
dn32
Tepi kho, bhikkhave, yakkhā appekacce maṁ abhivādetvā ekamantaṁ nisīdiṁsu. Appekacce mayā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yenāhaṁ tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.  
dn32
Appekacce yenāhaṁ tenañjaliṁ paṇāmetvā tatthevantaradhāyiṁsu.  
dn32

puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.  
They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’
Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…  
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’
‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…  
‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’

‘So kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṁyeva ñāṇaṁ uppajjati.  
‘I mindfully enter into and emerge from this immersion.’
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…  
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’…
‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…  
‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’…

“Nāhaṁ, bhikkhave, aññaṁ ekanīvaraṇampi samanupassāmi yena nīvaraṇena nivutā pajā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, avijjānīvaraṇaṁ.  
“Mendicants, I do not see a single shroud, shrouded by which people wander and transmigrate for a long time like the shroud of ignorance. yena → yenevaṁ (?) | avijjānīvaraṇaṁ → avijjānīvaraṇena (?)

“Nāhaṁ, bhikkhave, aññaṁ ekasaṁyojanampi samanupassāmi yena saṁyojanena saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, taṇhāsaṁyojanaṁ.  
“Mendicants, I do not see a single fetter, fettered by which people wander and transmigrate for a long time like the fetter of craving. yena → yenevaṁ (sya-all); yeneva (pts-vp-pli1) | taṇhāsaṁyojanaṁ → taṇhāsaṁyojanena (?)

Abhijānāmi kho panāhaṁ, bhikkhave, dīgharattaṁ katānaṁ puññānaṁ iṭṭhaṁ kantaṁ piyaṁ manāpaṁ vipākaṁ paccanubhūtaṁ.  
I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time.
Chattiṁsakkhattuṁ kho panāhaṁ, bhikkhave, sakko ahosiṁ devānamindo;  
I was Sakka, lord of gods, thirty-six times.
‘kissa nu kho me idaṁ kammassa phalaṁ, kissa kammassa vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo’ti?  
‘Of what deed of mine is this the fruit and result, that I am now so mighty and powerful?’
‘tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ, tiṇṇaṁ kammānaṁ vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvoti, seyyathidaṁ—  
‘It is the fruit and result of three kinds of deeds: seyyathidaṁ → seyyathīdaṁ (bj, sya-all, km, pts-vp-pli1)

“Ekadhammaṁ atītassa, bhikkhave, purisapuggalassa nāhaṁ tassa kiñci pāpakammaṁ akaraṇīyanti vadāmi.  
“Mendicants, for an individual who transgresses in one thing, there is no bad deed they would not do, I say. Ekadhammaṁ → ekaṁ dhammaṁ (bj)

Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi.  
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin.

Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi.  
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin.

Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi;  
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin.

“Dhammenāhaṁ, bhikkhave, tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattena.  
“Mendicants, I describe a brahmin who is master of the three Vedic knowledges in terms of the teaching, not by mere oral recitation.

“Nāhaṁ bhatakosmi kassaci,  
“I am no-one’s lackey,”
Nāhaṁ punupessaṁ gabbhaseyyaṁ,  
I will never lie in a womb again: punupessaṁ → puna upessaṁ (bj, sya-all, km, pts-vp-pli1); punupeyya (mr)

“Nāhaṁ abhiṇhasaṁvāsā,  
“Familiarity breeds no contempt

“muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yannūnāhaṁ upasaṅkamitvā jātiṁ puccheyyan”ti.  
“Even some brahmins are shaven. Why don’t I go to him and ask about his birth?”
Yaññaṁ yiṭṭhukāmo nāhaṁ pajānāmi;  
and wish to perform a sacrifice. Please advise me,

Yannūnāhaṁ hīnāyāvattitvā kāme paribhuñjeyyan”ti.  
Why don’t I return to a lesser life so I can enjoy sensual pleasures?”
yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.  
Why don’t I ask him this question?”
Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.  
Though young, the ascetic Gotama has great psychic power and might. Why don’t I ask him this question?”

Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.  
Why don’t I extoll him in his presence with fitting verses?”

“Nāhaṁ kumāre ahitamanussarāmi;  
“I do not forsee harm befall the boy,

“Nāhaṁ sahissāmi pamocanāya,  
“I am not able to release anyone sahissāmi → gamissāmi (bj, pts-vp-pli1); samissāmi (sya-all)

“Nāhaṁ sabbe samaṇabrāhmaṇāse,  
“I don’t say that all ascetics and brahmins,”

Nāhaṁ tattha abhiramiṁ.  
I found no delight in that.

“Nāhaṁ tamhā vippavasāmi,  
“I never dwell apart from him,

“yannūnāhaṁ rājagahaṁ piṇḍāya paviseyyan”ti.  
“Why not enter Rājagaha for almsfood?”

“kuto panāhaṁ, bhoti, telaṁ āharāmī”ti?  
“But where, my dear, can I get oil?” bhoti → bhotiyā (sya-all, pts-vp-pli1, mr)
“kuto panāhaṁ, bhoti, telaṁ āharāmī”ti?  
“But where, my dear, can I get oil?”
Yannūnāhaṁ rañño pasenadissa kosalassa koṭṭhāgāraṁ gantvā telassa yāvadatthaṁ pivitvā gharaṁ āgantvā ucchadditvāna dadeyyaṁ, yaṁ imissā vijātāya bhavissatī”ti.  
“Why don’t I go to the king’s storehouse, drink as much oil as I can, then come home and throw it up so it can be used for the delivery?” ucchadditvāna → uggiritvāna (bj, sya-all, pts-vp-pli1); ucchaditvā (sya-a); ucchaḍḍitvāna (mr)

Etarahi kho panāhaṁ, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi eko abhīto anubbiggo anussaṅkī anutrāsī appossukko pannalomo paradattavutto, migabhūtena cetasā viharāmi.  
But these days, even when alone in the wilderness, at the foot of a tree, or in an empty dwelling, I’m not fearful, scared, suspicious, or nervous. I live relaxed, unruffled, surviving on charity, my heart free as a wild deer. eko → ekako (sya-all, pts-vp-pli1) | paradattavutto → paradavutto (si, sya-all, pts-vp-pli1)