‘ambho, purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the first messenger of the gods that appeared among human beings?’ ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyaṇaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ vilūnaṁ khallitasiraṁ valitaṁ tilakāhatagattan’ti? ‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’ daṇḍaparāyaṇaṁ → daṇḍaparāyanaṁ (sya-all, km, pts1ed) Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Indeed, they’ll definitely punish you to fit your negligence. tvaṁ → taṁ (sya-all, mr) | taṁ → te (mr) ‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the second messenger of the gods that appeared among human beings?’ ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānan’ti? ‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’ Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. ‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the third messenger of the gods that appeared among human beings?’ ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātan’ti? ‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’ Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence.
“saccaṁ kira tvaṁ, sarabha, evaṁ vadesi: “Is it really true, Sarabha, that you’ve been saying: “yadeva kho tvaṁ, āvuso sarabha, samaṇaṁ gotamaṁ yāceyyāsi tadeva te samaṇo gotamo pavāreti. “The ascetic Gotama has offered to tell you anything you ask for. evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadasi bheraṇḍakaṁyeva nadasi. In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal. evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṁ ravissāmī’ti, ambukasañcariravitaṁyeva ravasi. In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a golden oriole. evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṁ naditabbaṁ maññasī”ti. In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.”
“handa kuto nu tvaṁ, visākhe, āgacchasi divā divassā”ti? “So, Visākhā, where are you coming from in the middle of the day?” ‘ehi tvaṁ, ambho purisa, ye puratthimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; ‘Please, good people, don’t hurt any living creatures more than a hundred leagues away to the east. ‘ehi tvaṁ, ambho purisa, sabbacelāni nikkhipitvā evaṁ vadehi— ‘Please, good people, take off all your clothes and say: sabbacelāni → sabbaverāni (mr)
“kiṁ pana tvaṁ, samma abhaya, āyasmato ānandassa subhāsitaṁ subhāsitato nābbhanumodasī”ti? “Dear Abhaya, is there anything in what Ānanda has said so well that you would disagree with?”
“Sakkhissasi pana tvaṁ, bhikkhu, tīsu sikkhāsu sikkhituṁ— “But monk, are you able to train in three trainings: “Tasmātiha tvaṁ, bhikkhu, tīsu sikkhāsu sikkhassu— “So, monk, you should train in these three trainings: Yato kho tvaṁ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi, adhipaññampi sikkhissasi, tassa tuyhaṁ bhikkhu adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso pahīyissati, moho pahīyissati. As you train in these, you will give up greed, hate, and delusion. So tvaṁ rāgassa pahānā dosassa pahānā mohassa pahānā yaṁ akusalaṁ na taṁ karissasi, yaṁ pāpaṁ na taṁ sevissasī”ti. Then you won’t do anything unskillful, or practice anything bad.”
“Taggha taṁ, kassapa, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yassa te mayi sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: “Indeed, Kassapa, you made a mistake. Taggha taṁ → taggha tvaṁ (bj, pts1ed) " Yato ca kho tvaṁ, kassapa, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti. It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.
“Pasādā kho tvaṁ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa: ‘natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’. “Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.
“tvaṁ khosi, kesi, paññāto assadammasārathīti. “Kesi, you’re known as a horse trainer. tvaṁ khosi → tvañca khvāsi (bj, sya-all, pts1ed) | paññāto assadammasārathīti → saññato assadammasārathi (bj, pts1ed); saññāto assadammasārathi (sya-all, km) " Kathaṁ pana tvaṁ, kesi, assadammaṁ vinesī”ti? Just how do you guide a horse in training?”
“ehi tvaṁ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda: “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: “Taggha taṁ, bhagini, accayo accagamā, yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yā tvaṁ evamakāsi. “Indeed, sister, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. Taggha taṁ → taggha tvaṁ (pts1ed, mr) " Yato ca kho tvaṁ, bhagini, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Tvaṁ kho, upaka, parūpārambhaṁ vattesi, parūpārambhaṁ vattento na upapādesi, anupapādento gārayho hosi upavajjo”ti. But that’s what you do, so you’re reprehensible and at fault!” apehi tvaṁ, upaka, vinassa, mā taṁ addasan”ti. Get out, Upaka, go away! Don’t let me see you again.” "
‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. ‘Do you remember, good sir? Do you remember where we used to lead the spiritual life?’ ‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. an4.191
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” assaveyyuṁ → anvāssaveyyuṁ (mr) Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti? an4.195 “sace me tvaṁ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṁ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi: “Vappa, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
yatra hi nāma tvaṁ jiṇṇo vuddho mahallako tathāgatassa saṅkhittena ovādaṁ yācasī”ti. when even an old man like you, elderly and senior, asks the Realized One for brief advice?”
“yadā tvaṁ, ambho purisa, passeyyāsi bhagavantaṁ, atha amhākaṁ āroceyyāsī”ti. “Mister, please tell us when you see the Buddha.” yadā tvaṁ → yathā tvaṁ (si, pts1ed)
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṁ, sāriputta, vadeyyāsi. But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them.
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?”
“handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī”ti? “So, Brahmin Dhammika, where have you come from?” “Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi. “Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me. Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi. In the same way, now that you’ve been banished from all of those places, you have come to me. ‘kiṁ nu tvaṁ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṁ ṭhitā’ti? ‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’ ‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti? ‘Well, did you stand by your tree’s duty when the storm came?’ ‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti. ‘God, if you were to stand by a tree’s duty, your home may be as it was before.’
kusalo tvaṁ pubbe agāriyabhūto vīṇāya tantissare”ti? When you were still a layman, weren’t you a good player of the arched harp?” Tasmātiha tvaṁ, soṇa, vīriyasamathaṁ adhiṭṭhaha, indriyānañca samataṁ paṭivijjha, tattha ca nimittaṁ gaṇhāhī”ti. So, Soṇa, you should apply yourself to energy and serenity, find a balance of the faculties, and learn the pattern of this situation.”
Iṅgha tvaṁ, gahapati, saṅghe dānaṁ dehi. Go ahead, householder, give gifts to the Saṅgha. dānaṁ → dānāni (mr) " So tvaṁ pasannacitto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasī”ti. and when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.”
Jāneyyāsi tvaṁ, ānanda, imāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? Wouldn’t you know that those seeds would grow, increase, and mature?” Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? Wouldn’t you know that those seeds would not grow, increase, and mature?” Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? Wouldn’t you know that those seeds would not grow, increase, and mature?” Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? Wouldn’t you know that those coals would not grow, increase, and spread?” “Seyyathāpi vā pana, ānanda, sāyanhasamayaṁ sūriye ogacchante, jāneyyāsi tvaṁ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti? “Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?” sāyanhasamayaṁ → sāyaṇhasamaye (sya-all); sāyaṇhasamayaṁ (pts1ed); sāyanhasamaye (mr) “Seyyathāpi vā, panānanda, abhido addharattaṁ bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, āloko antarahito andhakāro pātubhūto”ti? “Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?” Jāneyyāsi tvaṁ, ānanda, imāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? Wouldn’t you know that those coals would grow, increase, and spread?” “Seyyathāpi vā panānanda, rattiyā paccūsasamayaṁ sūriye uggacchante, jāneyyāsi tvaṁ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti? “Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?” rattiyā paccūsasamayaṁ → rattiyā paccūsasamaye (sya-all); rattipaccūsasamaye (mr) " “Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, andhakāro antarahito āloko pātubhūto”ti? “Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?” Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? Wouldn’t you know that those coals would not grow, increase, and spread?”
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. “Please, brahmin, go at your convenience.”
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“ehi tvaṁ, ambho purisa, ārāmaṁ gantvā bhikkhusaṅghassa kālaṁ ārocehi: “Please, mister, go to the monastery and announce the time to the Saṅgha, saying:
“Pacalāyasi no tvaṁ, moggallāna, pacalāyasi no tvaṁ, moggallānā”ti? “Are you nodding off, Moggallāna? Are you nodding off?” No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. But what if that doesn’t work? Then think about and consider the teaching as you’ve learned and memorized it, examining it with your mind. No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ kareyyāsi. But what if that doesn’t work? Then recite in detail the teaching as you’ve learned and memorized it. No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi. But what if that doesn’t work? Then pinch your ears and rub your limbs. āviñcheyyāsi → āviñjeyyāsi (bj); āvijeyyāsi (sya1ed, sya2ed, pts1ed) No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi. But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations. anumajjitvā → paniñjitvā (mr) No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ālokasaññaṁ manasi kareyyāsi, divāsaññaṁ adhiṭṭhaheyyāsi— But what if that doesn’t work? Then focus on the perception of light, concentrating on the perception of day: No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, pacchāpuresaññī caṅkamaṁ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. But what if that doesn’t work? Then walk mindfully, concentrating on the perception of continuity, your faculties directed inwards and your mind not scattered outside. pacchāpuresaññī → pacchāpure tathāsaññī (katthaci) No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, dakkhiṇena passena sīhaseyyaṁ kappeyyāsi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. But what if that doesn’t work? Then lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
‘arasarūpo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you’re talking about.” vadesī”ti → vadesi (bj, mr) ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you’re talking about.” ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you’re talking about.” ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you’re talking about.” ‘jegucchī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you’re talking about.” ‘venayiko samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you’re talking about.” ‘tapassī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you’re talking about.” ‘apagabbho samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesi. But that’s not what you’re talking about.
“Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? “But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction? “Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? an8.12 “gaccha tvaṁ, ambho purisa, pavattamaṁsaṁ jānāhī”ti. “Mister, please find out if there is any meat ready for sale.”
‘tvaṁ khosi itthannāmaṁ āpattiṁ āpanno, tvaṁ tāva paṭhamaṁ paṭikarohī’ti. ‘Well, you’ve fallen into such-and-such an offense. You should deal with that first.’
“Aṭṭhahi kho tvaṁ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. “Householder, the Buddha declared that you have eight amazing and incredible qualities. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṁ samannāgato bhagavatā byākato”ti? What are the eight qualities that he spoke of?”
“aṭṭhahi kho tvaṁ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. “Householder, the Buddha declared that you have eight amazing and incredible qualities. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṁ samannāgato bhagavatā byākato”ti? What are the eight qualities that he spoke of?”
“Sattahi kho tvaṁ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. “Householder, the Buddha declared that you have seven amazing and incredible qualities. Imehi kho tvaṁ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti. The Buddha declared that you have these seven amazing and incredible qualities.” ‘sattahi kho tvaṁ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. an8.23 Imehi kho tvaṁ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti. an8.23 Tena hi tvaṁ, bhikkhu, imināpi aṭṭhamena acchariyena abbhutena dhammena samannāgataṁ hatthakaṁ āḷavakaṁ dhārehi, yadidaṁ appicchatāyā”ti. Well then, mendicant, you should remember the householder Hatthaka of Āḷavī as someone who has this eighth amazing and incredible quality, that is, fewness of wishes.” "
Sādhu kho tvaṁ, anuruddha, yaṁ taṁ mahāpurisavitakkaṁ vitakkesi: It’s good that you reflect on these thoughts of a great man: yaṁ taṁ mahāpurisavitakkaṁ → satta mahāpurisavitakke (pts1ed) 8D:1262 Tena hi tvaṁ, anuruddha, imampi aṭṭhamaṁ mahāpurisavitakkaṁ vitakkehi: Well then, Anuruddha, you should also reflect on the following eighth thought of a great man: Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharissasi. First you’ll reflect on these eight thoughts of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharissasi. You’ll 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. Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṁvedissasi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharissasi. You’ll enter and remain in the third absorption, where you’ll meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharissasi. Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro; First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child. Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano; As you live contented your scraps of almsfood will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child. Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ; As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered seems to a householder or householder’s child. Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno; As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child. kadalimigapavarapaccattharaṇo → kādali … paccattharaṇo (bj) Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ; As you live contented your rancid urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, and molasses—seem to a householder or householder’s child. Tena hi tvaṁ, anuruddha, āyatikampi vassāvāsaṁ idheva cetīsu pācīnavaṁsadāye vihareyyāsī”ti. Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Eastern Bamboo Park.”
“kiṁ nu tvaṁ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti? “Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?” “Tena hi tvaṁ, gotami, muhuttaṁ idheva tāva hohi, yāvāhaṁ bhagavantaṁ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “Well then, Gotamī, wait here just a moment, while I ask the Buddha to grant the going forth for females.” “Sace kho tvaṁ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā— “Gotamī, if you accept eight principles of respect, that will be your ordination. Sace kho tvaṁ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti. If you accept these eight principles of respect, that will be your ordination.”
“Ye kho tvaṁ, gotami, dhamme jāneyyāsi: “Gotamī, you might know that certain things Ye ca kho tvaṁ, gotami, dhamme jāneyyāsi: You might know that certain things
Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti bahulīkato, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkampi savicāraṁ bhāveyyāsi, avitakkampi vicāramattaṁ bhāveyyāsi, avitakkampi avicāraṁ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. savitakkampi savicāraṁ → savitakkasavicārampi (mr) | avitakkampi vicāramattaṁ → avitakkavicāramattampi (mr) | avitakkampi avicāraṁ → avitakkaavicārampi (mr) " Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti bahulīkato, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti bahulīkato, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato tvaṁ, bhikkhu, yena yeneva gagghasi phāsuṁyeva gagghasi, yattha yattha ṭhassasi phāsuṁyeva ṭhassasi, yattha yattha nisīdissasi phāsuṁyeva nisīdissasi, yattha yattha seyyaṁ kappessasi phāsuṁyeva seyyaṁ kappessasī”ti. When this immersion is well developed and cultivated in this way, wherever you walk, you’ll walk comfortably. Wherever you stand, you’ll stand comfortably. Wherever you sit, you’ll sit comfortably. Wherever you lie down, you’ll lie down comfortably.”
“gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti. “Go now, Ānanda, at your convenience.” “Appossukko tvaṁ, pāpima, hohi. Naciraṁ tathāgatassa parinibbānaṁ bhavissati. “Relax, Wicked One. The final extinguishment of the Realized One will be soon.
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?” “Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? “But mendicant, how do you develop it?”
“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. “Please, Meghiya, go at your convenience.” Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. Please, Meghiya, go at your convenience.”
“Yassadāni tvaṁ, sāriputta, kālaṁ maññasī”ti. “Please, Sāriputta, go at your convenience.” “ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi: “Please, monk, in my name tell Sāriputta that “Taggha taṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ sāriputtaṁ asatā tucchā musā abhūtena abbhācikkhi. “Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. taṁ → tvaṁ (si, pts1ed) Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Sādhu kho tvaṁ, samiddhi, puṭṭho puṭṭho vissajjesi, tena ca mā maññī”ti. It’s good that you answered each question. But don’t get conceited because of that.” "puṭṭho → pañhaṁ (bj, sya-all, pts1ed) "
“idheva tāva tvaṁ, ānanda, hohi, yāvāhaṁ mahāvanaṁ ajjhogāhāmi divāvihārāyā”ti. “Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.”
“Kaṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mettūpahāraṁ upadaṁsesī”ti? “But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?” “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.”
“Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya. “Ānanda, if you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot. Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā”ti. If you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.”
“Kosi tvaṁ, āvuso”ti? “Who are you, reverend?” “Nanu tvaṁ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? “Didn’t the Buddha declare you a non-returner? So what exactly are you doing back here?
“Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi; “Well then, since it seems you don’t know all the views of the ascetic Gotama, “Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi napi bhikkhūnaṁ sabbaṁ diṭṭhiṁ jānāsi; “Well then, since it seems you don’t know all the views of the ascetic Gotama or of the mendicants, Yaṁ dukkhaṁ tadeva tvaṁ, gahapati, allīno, tadeva tvaṁ, gahapati, ajjhupagato”ti. What you cling to and hold to is just suffering.”
“āgamehi tvaṁ, gahapati, yassa tvaṁ samaṇassa gotamassa vaṇṇaṁ bhāsati, samaṇo gotamo venayiko appaññattiko”ti? “Hold on, householder! That ascetic Gotama who you praise is an exterminator who refrains from making statements.”
Yadeva kho tvaṁ, āvuso uttiya, bhagavantaṁ pañhaṁ apucchi tadevetaṁ pañhaṁ bhagavantaṁ aññena pariyāyena apucchi. Uttiya, you were just asking the Buddha the same question as before in a different way. Yadeva kho tvaṁ → yadeva khvettha (mr) | pañhaṁ → imaṁ pañhaṁ (sya-all, mr) "
“kiṁ nu tvaṁ, brāhmaṇa, tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhito? “Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass?
“kiṁ nu tvaṁ, brāhmaṇa, tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhito? “Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass?
Imesu kho tvaṁ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi. When you’re grounded on these five things, go on to develop six further things. uttari → uttariṁ (bj, sya-all, km, pts1ed) Idha tvaṁ, mahānāma, tathāgataṁ anussareyyāsi: Firstly, you should recollect the Realized One: Puna caparaṁ tvaṁ, mahānāma, dhammaṁ anussareyyāsi: Furthermore, you should recollect the teaching: Puna caparaṁ tvaṁ, mahānāma, saṅghaṁ anussareyyāsi: Furthermore, you should recollect the Saṅgha: Puna caparaṁ tvaṁ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. Furthermore, a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Puna caparaṁ tvaṁ, mahānāma, attano cāgaṁ anussareyyāsi: Furthermore, you should recollect your own generosity: Puna caparaṁ tvaṁ, mahānāma, devatā anussareyyāsi: Furthermore, you should recollect the deities:
Imesu kho tvaṁ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi. When you’re grounded on these five things, go on to develop six further things. Idha tvaṁ, mahānāma, tathāgataṁ anussareyyāsi: Firstly, you should recollect the Realized One: Imaṁ kho tvaṁ, mahānāma, buddhānussatiṁ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṁ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṁ ajjhāvasantopi bhāveyyāsi. You should develop this recollection of the Buddha while walking, standing, sitting, lying down, while working, and while at home with your children. Puna caparaṁ tvaṁ, mahānāma, dhammaṁ anussareyyāsi …pe… Furthermore, you should recollect the teaching … Imaṁ kho tvaṁ, mahānāma, devatānussatiṁ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṁ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṁ ajjhāvasantopi bhāveyyāsī”ti. You should develop this recollection of the deities while walking, standing, sitting, lying down, while working, and while at home with your children.” "
Idha tvaṁ, nandiya, tathāgataṁ anussareyyāsi: Firstly, you should recollect the Realized One: Puna caparaṁ tvaṁ, nandiya, dhammaṁ anussareyyāsi: Furthermore, you should recollect the teaching: Puna caparaṁ tvaṁ, nandiya, kalyāṇamitte anussareyyāsi: Furthermore, you should recollect your good friends: Puna caparaṁ tvaṁ, nandiya, attano cāgaṁ anussareyyāsi: Furthermore, you should recollect your own generosity: Puna caparaṁ tvaṁ, nandiya, devatā anussareyyāsi: Furthermore, you should recollect the deities:
Tena hi tvaṁ, subhūti, iminā ca saddhena bhikkhunā saddhiṁ vihareyyāsi. So, Subhūti, you should live together with this mendicant Saddha. Yadā ca tvaṁ, subhūti, ākaṅkheyyāsi tathāgataṁ dassanāya, iminā saddhena bhikkhunā saddhiṁ upasaṅkameyyāsi tathāgataṁ dassanāyā”ti. And when you want to see the Realized One, you should come together with him.” "
seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti They say such things as: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” adhiciṇṇaṁ → āciṇṇaṁ (bj); aviciṇṇaṁ (pts1ed) ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. Taṁ tvaṁ na jānāsi na passasi. You don’t know or see that. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it. “Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī”ti. “Well then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”
“tvaṁ pana, samma jīvaka, kiṁ tuṇhī”ti? “But my dear Jīvaka, why are you silent?” “Agamā kho tvaṁ, mahārāja, yathāpeman”ti. “Has your mind gone to one you love, great king?” “Abhijānāsi no tvaṁ, mahārāja, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti? “Great king, do you recall having asked this question of other ascetics and brahmins?” ti → cāti (mr) Api nu tvaṁ evaṁ vadeyyāsi: Would you say to them: Api nu tvaṁ evaṁ vadeyyāsi: Would you say to them: Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ “Taggha tvaṁ, mahārāja, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā voropesi. “Indeed, great king, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty. Yato ca kho tvaṁ, mahārāja, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.”
“yamahaṁ jānāmi taṁ tvaṁ jānāsi; “What I know, you know. yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti. And what you know, I know.” Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation. tvaṁ mantānaṁ paṭiggahetā”ti. and you are the one who receives them.” Sace tvaṁ na byākarissasi, aññena vā aññaṁ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. If you fail to answer—by dodging the issue, remaining silent, or leaving—your head will explode into seven pieces right here. ‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. ‘You deserve me’ or ‘You don’t deserve me.’ ‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. dn3 api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti? Is this supreme knowledge and conduct seen in your own tradition?” api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako: Since you’re not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your stuff with a shoulder-pole, thinking api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako: Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti? Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?” api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking: “Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. “So you with your tradition are not only inferior to the supreme knowledge and conduct, Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṁ parihīno sācariyako. you are even inferior to the four causes of quitting the supreme knowledge and conduct. “Evameva kho tvaṁ, ambaṭṭha, ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu: “In the same way, Ambaṭṭha, the ancient seers of the brahmins were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. yamataggi → yamataggī (sya-all); yamadaggi (mr) ‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati. You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a seer or someone on the path to becoming a seer. But that is not possible. evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?” Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?” Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?” Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?” Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your tradition?” dīghāsivudhehi → dīghāsibaddhehi (bj, sya-all, pts1ed) “Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako. “So, Ambaṭṭha, in your own tradition you are neither seer nor someone on the path to becoming a seer. “Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. “Please, Ambaṭṭha, go at your convenience.” Yadeva kho tvaṁ, ambaṭṭha, taṁ bhavantaṁ gotamaṁ evaṁ āsajja āsajja avacāsi, atha kho so bhavaṁ gotamo amhepi evaṁ upaneyya upaneyya avaca. It’s only because you repeatedly attacked Master Gotama like that that he kept bringing up charges against us!”
“Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī”ti? “But Poṭṭhapāda, do you believe in a self?” tvaṁyeva nesaṁ eko cakkhumā. You are the only one whose eyes are clear. ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? ‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’ ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti? ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’ ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? ‘Mister, do you desire someone who you’ve never even known or seen?’ ‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? ‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ yassa tvaṁ → yaṁ tvaṁ (mr) ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti? ‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’ ‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? ‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ ‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi; ‘Did you exist in the past? bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; Will you exist in the future? atthi tvaṁ etarahi, na tvaṁ natthī’ti. Do you exist now?’ Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti? How would you answer?” ‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi;
bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi;
atthi tvaṁ etarahi, na tvaṁ natthī’ti.
Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti? How would you answer?”
“ehi tvaṁ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Here, student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
Tasmātiha, bhikkhu, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ taṁ bhagavantaṁ atidhāvitvā bahiddhā pariyeṭṭhiṁ āpajjasi imassa pañhassa veyyākaraṇāya. Therefore, mendicant, the misdeed is yours alone, the mistake is yours alone, in that you passed over the Buddha and searched elsewhere for an answer to this question. Gaccha tvaṁ, bhikkhu, tameva bhagavantaṁ upasaṅkamitvā imaṁ pañhaṁ puccha, yathā ca te bhagavā byākaroti, tathā naṁ dhāreyyāsī’ti. Mendicant, go to the Buddha and ask him this question. You should remember it in line with his answer.’ Evameva kho tvaṁ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṁ nājjhagā, atha mamaññeva santike paccāgato. In the same way, after failing to get an answer to this question even after searching as far as the Brahmā realm, you’ve returned to me.
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Here, dear Rosika, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṁ ārocehi— “Here, dear Rosika, go to the ascetic Gotama and announce the time, saying: nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti? Do you reside in Sālavatikā?” ‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto, taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: ‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples ‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: ‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples Taṁ tvaṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ desesi: dn12
“Iti kira, vāseṭṭha, tvaṁ evaṁ vadesi: “So, Vāseṭṭha, it seems that you say that ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ— ‘Mister, that finest lady in the land who you desire—do you know whether ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti? ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’ ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? ‘Mister, do you desire someone who you’ve never even known or seen?’ ‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ—puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? ‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ yassa tvaṁ → yaṁ tvaṁ (sya-all); yassa (pts1ed) ‘ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti? ‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’
‘tvaṁ pana, samma, kiṅkato, ‘My good man, what have you done? ‘Kiṁ pana tvaṁ, samma, pabbajito nāmā’ti? ‘But why are you called a renunciate?’ ‘Sādhu kho tvaṁ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti. ‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!’ ‘ehi tvaṁ, samma dāyapāla, bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ evaṁ vadehi— ‘My dear park keeper, please enter the city and say this to the king’s son Khaṇḍa and the high priest’s son Tissa:
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. “Please, brahmin, go at your convenience.” “gaccha tvaṁ, ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. “Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together in the assembly hall.” “gaccha tvaṁ, ānanda, “Go now, Ānanda, “appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. “Relax, Wicked One. The final extinguishment of the Realized One will be soon. ‘appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. ‘Relax, Wicked One. The final extinguishment of the Realized One will be soon. “Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti? “Ānanda, do you have faith in the Realized One’s awakening?” “Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti? “Then why do you keep pressing me up to the third time?” “Saddahasi tvaṁ, ānandā”ti? “Do you have faith, Ānanda?” “Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: “Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying: Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. “gaccha tvaṁ, ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. “Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.” “iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti. “Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.” “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Please, Ānanda, fetch me some water. I am thirsty and will drink.” “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Please, Ānanda, fetch me some water. I am thirsty and will drink.” ‘So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi; ‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you? Tvaṁ pana, bhante, kva ahosī’ti? But sir, where were you?’ kva → kuhiṁ (bj) ‘So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī’ti? ‘So, sir, while conscious and awake you neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking?’ “iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti. “Please, my man, fetch a pair of ready to wear garments the color of rose-gold.” “iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti. “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.” “iṅgha me tvaṁ, ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti. “Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.” “ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi: “Please, monk, in my name tell Ānanda that Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti. You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.” Gaccha tvaṁ, ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi: Go, Ānanda, into Kusinārā and inform the Mallas: “Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. “Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.
‘appossukko tvaṁ, deva, hohi, ahaṁ te dhanena dhanakaraṇīyaṁ karissāmī’ti. ‘Relax, sire. I will take care of the treasury.’ ‘appossukko tvaṁ, deva, hohi, ahamanusāsissāmī’ti. ‘Relax, sire. I shall issue instructions.’ ‘ehi tvaṁ, samma vissakamma, rañño mahāsudassanassa nivesanaṁ māpehi dhammaṁ nāma pāsādan’ti. ‘Come, dear Vissakamma, build a palace named Principle as a home for King Mahāsudassana.’ ‘ehi tvaṁ, ambho purisa, mahāviyūhā kūṭāgārā sovaṇṇamayaṁ pallaṅkaṁ nīharitvā sabbasovaṇṇamaye tālavane paññapehī’ti. ‘Come, mister, bring the golden couch from the great foyer and set it up in the golden palm grove.’ ‘Dīgharattaṁ kho maṁ tvaṁ, devi, iṭṭhehi kantehi piyehi manāpehi samudācarittha; ‘For a long time, my queen, you have spoken to me with loving, desirable, pleasant, and agreeable words. atha ca pana maṁ tvaṁ pacchime kāle aniṭṭhehi akantehi appiyehi amanāpehi samudācarasī’ti. And yet in my final hour, your words are undesirable, unpleasant, and disagreeable!’ ‘Evaṁ kho maṁ tvaṁ, devi, samudācara: ‘Like this, my queen: “sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. “Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized. ‘Sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. ‘Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized.
“Yadeva kho me tvaṁ, ānanda, māgadhake paricārake ārabbha sammukhā parikathaṁ katvā uṭṭhāyāsanā pakkanto, tadevāhaṁ nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdiṁ: The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued: Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabho”ti? Ānanda, do you recall having previously heard such a name as Janavasabha?” sutaṁ → sutvā (pts1ed)
“Ārocehi me tvaṁ, pañcasikhā”ti bhagavā avoca. “Tell me, Pañcasikha,” said the Buddha. “mā kho tvaṁ, deva, govinde brāhmaṇe kālaṅkate atibāḷhaṁ paridevesi. “Sire, don’t lament too much at the Steward’s passing. “ehi tvaṁ, ambho purisa, yena jotipālo māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṁ māṇavaṁ evaṁ vadehi: “Please, mister, go to the student Jotipāla, and say to him, “ehi tvaṁ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ evaṁ vadehi: “Please, mister, go to the brahmin Great Steward and say that yaṁ tvaṁ govinda bhāsasi; of which you speak. Tvaṁ pajānassu rajjena, you must learn how to rule, yaṁ tvaṁ govinda bhāsasi; in that of which you speak. “Tvaññeva no ñāti ñātikāmānaṁ, tvaṁ pana bhattā bhattukāmānaṁ. “You are the only family we want! You are the only husband we want!
Yadi pana tvaṁ, tāta pañcasikha, bhagavantaṁ paṭhamaṁ pasādeyyāsi, tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti. But if you were to charm the Buddha first, then I could go to see him.” Yato kho tvaṁ, mārisa, taṁ bhagavantaṁ kittesi, hotu no ajja samāgamo’ti. Since you extol the Buddha, let us meet up today.’ “abhivādehi me tvaṁ, tāta pañcasikha, bhagavantaṁ: “My dear Pañcasikha, please bow to the Buddha for me, saying: ‘abhivādehi me tvaṁ, bhagini, bhagavantaṁ: ‘Sister, please bow to the Buddha for me, saying: “Abhijānāsi no tvaṁ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti? “Lord of gods, do you recall having asked this question of other ascetics and brahmins?” devānaminda → devānamindo (pts1ed) “Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti? “Lord of gods, do you recall ever feeling such joy and happiness before?” “Yathā kathaṁ pana tvaṁ, devānaminda, abhijānāsi ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti? “But how?” “Kiṁ pana tvaṁ, devānaminda, atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedesī”ti? “But lord of gods, what reason do you see for speaking of such joy and happiness?” “bahūpakāro kho mesi tvaṁ, tāta pañcasikha, yaṁ tvaṁ bhagavantaṁ paṭhamaṁ pasādesi. “Dear Pañcasikha, you were very helpful to me, since you first charmed the Buddha,
Te tvaṁ evaṁ vadeyyāsi: Then you’d say to them, Atha tvaṁ purise āṇāpeyyāsi: Then you were to order someone Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to Te tvaṁ evaṁ vadeyyāsi: Then you’d tell them to “Evameva kho tvaṁ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṁ maṁ tvaṁ evaṁ vadesi. “In the same way, chieftain, when you tell me you don’t believe me you seem like the blind man in the simile. “Na kho, rājañña, evaṁ paro loko daṭṭhabbo, yathā tvaṁ maññasi iminā maṁsacakkhunā. You can’t see the other world the way you think, with the eye of the flesh. na tveva yathā tvaṁ maññasi iminā maṁsacakkhunā. not how you think, with the eye of the flesh. Yathā taṁ bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī, evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto; Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will fall to ruin and disaster, Abhijānāsi no tvaṁ, rājañña, divā seyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti? Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?” Kiṁ pana tvaṁ kālaṅkatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā. how could you see the soul of a dead man? Na tveva yathā tvaṁ bālo abyatto ayoniso aggiṁ gavesī’ti. Not the foolish and incompetent way you sought it so irrationally.’ Evameva kho tvaṁ, rājañña, bālo abyatto ayoniso paralokaṁ gavesissasi. In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally. Evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto, seyyathāpi so purimo satthavāho. In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader. ‘kacci no tvaṁ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ harissasī’ti. ‘Have you gone mad, sir? Have you lost your mind? For how can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?’ Evameva kho tvaṁ, rājañña, gūthabhārikūpamo maññe paṭibhāsi. In the same way, chieftain, you seem like the dung carrier in the simile. ‘tvaṁ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti. ‘Well, my friend, you’ve won it all! Give me the dice, I will roll them.’ Evameva kho tvaṁ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi. In the same way, chieftain, you seem like the gambler in the simile. ‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti. ‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ ‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti. ‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ ‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me tvaṁ pajānāhī’ti. ‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ Evameva kho tvaṁ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi. In the same way, chieftain, you seem like the hemp-carrier in the simile. “saccaṁ kira tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi: “Is it really true, dear Uttara, that you referred to the offering in this way?” “Kissa pana tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi: “But why? “Tena hi tvaṁ, tāta uttara, yādisāhaṁ bhojanaṁ bhuñjāmi, tādisaṁ bhojanaṁ paṭṭhapehi. “Well then, dear Uttara, set up an offering with the same kind of food that I eat, “kosi tvaṁ, āvuso”ti? “Who are you, reverend?” “Nanu tvaṁ, āvuso, evaṁdiṭṭhiko ahosi: “Didn’t you have the view that
ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti? “Come, live dedicated to me”?’ ‘Tvaṁ vā pana maṁ evaṁ avaca— ‘Or did you ever say to me: ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti. live dedicated to me, Napi kira maṁ tvaṁ vadesi— nor did you say you would ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti? “Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’ ‘Tvaṁ vā pana maṁ evaṁ avaca— ‘Or did you ever say to me: Tvaṁ vā → tvañca (csp1ed) ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; dn24 napi kira maṁ tvaṁ vadesi— dn24 ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti? “Come, live dedicated to me and I will describe the origin of the world to you”?’ ‘Tvaṁ vā pana maṁ evaṁ avaca— ‘Or did you ever say to me: ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. dn24 Napi kira maṁ tvaṁ vadesi— dn24 Ākaṅkhamāno ca tvaṁ, sunakkhatta, acelaṁ korakkhattiyaṁ upasaṅkamitvā puccheyyāsi— If you wish, Sunakkhatta, go to the aristocrat of Kuru and ask him Yena tvaṁ, āvuso korakkhattiya, mattaṁ mattañca bhattaṁ bhuñjeyyāsi, mattaṁ mattañca pānīyaṁ piveyyāsi. But by eating just a little food and drinking just a little water, ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— ‘Though I performed such a superhuman demonstration of psychic power you say this: ‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi. ‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi: ‘Though I perform such a superhuman demonstration of psychic power you say this: ‘Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi— ‘But why do you say this to me, Sunakkhatta?’ Yassadāni tvaṁ, sunakkhatta, icchasi, tassa ārocehī’ti. Now you may tell him, if you so wish.’ ‘Ehi tvaṁ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. upasaṅkamitvā acelaṁ pāthikaputtaṁ evaṁ vadehi: ‘Come, my man, go to see Pāṭikaputta at the Pale-Moon Ebony Trunk Monastery and say to him, Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’ Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’ Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— ‘Though I perform such a superhuman demonstration of psychic power you say this: Iṅgha tvaṁ, bhaggava, yo ca te ayaṁ mayi pasādo, tameva tvaṁ sādhukamanurakkhā”ti. Come now, Bhaggava, carefully preserve the confidence that you have in me.”
Iṅgha tvaṁ maṁ, nigrodha, sake ācariyake adhijegucche pañhaṁ puccha: Please ask me a question about the higher disgust of sin in your own tradition: Iti kho, nigrodha, yaṁ maṁ tvaṁ avacāsi: Nigrodha, remember you said this to me: “iti kho, bhante nigrodha, yaṁ maṁ tvaṁ avacāsi: “Honorable Nigrodha, remember you said this to me: Seyyathāpi tvaṁ etarahi sācariyako. like you do in your tradition these days? “Taggha tvaṁ, nigrodha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo maṁ tvaṁ evaṁ avacāsi. “Indeed, Nigrodha, you made a mistake. It was foolish, stupid, and unskillful of you to speak in that way. tvaṁ → taṁ (bj, sya-all, pts1ed) Yato ca kho tvaṁ, nigrodha, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
‘yadā tvaṁ, ambho purisa, passeyyāsi dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ, atha me āroceyyāsī’ti. ‘My good man, when you see that the heavenly wheel-treasure has receded back from its place, please tell me.’ Ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja. Come, dear prince, rule this land surrounded by ocean! ‘mā kho tvaṁ, tāta, dibbe cakkaratane antarahite anattamano ahosi, mā anattamanatañca paṭisaṁvedesi, na hi te, tāta, dibbaṁ cakkaratanaṁ pettikaṁ dāyajjaṁ. ‘Don’t be unhappy at the vanishing of the wheel-treasure. My dear, the wheel-treasure is not inherited from your father. Iṅgha tvaṁ, tāta, ariye cakkavattivatte vattāhi. Come now, my dear, proceed in the noble duty of a wheel-turning monarch. ‘Tena hi tvaṁ, tāta, dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ mānento dhammaṁ pūjento dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahassu antojanasmiṁ balakāyasmiṁ khattiyesu anuyantesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. ‘Well then, my dear, relying only on principle—honoring, respecting, and venerating principle, having principle as your flag, banner, and authority—provide just protection and security for your court, troops, aristocrats, vassals, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. anuyantesu → anuyuttesu (bj, pts1ed) | garuṁ karonto → garukaronto (bj, sya-all, pts1ed) ‘yadā tvaṁ, ambho purisa, passeyyāsi dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ, atha me āroceyyāsī’ti. dn26 Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṁ, ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja. dn26 Iṅgha tvaṁ, deva, amhe ariyaṁ cakkavattivattaṁ puccha. Please, Your Majesty, ask us about the noble duty of a wheel-turning monarch. ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? ‘Is it really true, mister, that you stole from others with the intention to commit theft?’ ‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti. ‘With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’ ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? ‘Is it really true, mister, that you stole from others?’ ‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti. ‘With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’ ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? ‘Is it really true, mister, that you stole from others?’ ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? ‘Is it really true, mister, that you stole from others?’
“Taggha tvaṁ, sāriputta, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti. “Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.” “Passa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. “See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement. Passa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement. “Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. “So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen.
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” “Tasmātiha tvaṁ, upavāṇa, imaṁ dhammapariyāyaṁ ‘pāsādiko’ tveva naṁ dhārehī”ti. “Well then, Upavāna, you may remember this exposition of the teaching as ‘The Impressive Discourse’.”
“kiṁ nu kho tvaṁ, gahapatiputta, kālasseva vuṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassasi— “Householder’s son, why are you revering the quarters in this way?”
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti. It’s good that you’ve taught this exposition of the reciting in concert.”
‘kiñcāpi kho tvaṁ, ambho purisa, nadiyā sotena ovuyhasi piyarūpasātarūpena, atthi cettha heṭṭhā rahado saūmi sāvaṭṭo sagaho sarakkhaso yaṁ tvaṁ, ambho purisa, rahadaṁ pāpuṇitvā maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. ‘Mister, even though the river current carrying you along seems nice and pleasant, downstream there is a lake with waves and whirlpools, saltwater crocodiles and monsters. When you reach there it will result in death or deadly pain.’
Tena hi tvaṁ, brāhmaṇa, taṁ pāyasaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti. Well then, brahmin, throw out the milk-rice where there is little that grows, or drop it into water that has no living creatures.”
“jānāsi pana tvaṁ, brāhmaṇa, vasalaṁ vā vasalakaraṇe vā dhamme”ti? “But brahmin, do you know what is a lowlife or what are the qualities that make you a lowlife?”
“Brāhmaṇo hi ce tvaṁ brūsi, “Well, if you say that you’re a brahmin, “Tasmātiha tvaṁ brāhmaṇa atthena, “So then, brahmin, since you have approached me “Tena hi tvaṁ, brāhmaṇa, odahassu sotaṁ; dhammaṁ te desessāmi— “Well then, brahmin, listen up, I will teach you the Dhamma.
Te tvaṁ vadassū na hi tedha atthi, say to them, “Here you’ll have no adversary Tesu tvaṁ kiṁ labhetho pasūra, Who is there to argue with you, Pasūra, Atha tvaṁ pavitakkamāgamā, And so you come along speculating, Na hi tvaṁ sakkhasi sampayātaveti. you’ll not be able to respond. "
Gamissasi tvaṁ piṅgiya maccudheyyassa pāraṁ”. You will go, Piṅgiya, beyond the domain of death.” maccudheyyassa pāraṁ → maccudheyyapāraṁ (bj, pts-vp-pli1)
“neva kho tvaṁ, bāhiya, arahā, nāpi arahattamaggaṁ vā samāpanno. “Bāhiya, you’re not a perfected one, nor on the path to perfection. Sāpi te paṭipadā natthi yāya tvaṁ arahā vā assa arahattamaggaṁ vā samāpanno”ti. You don’t have the practice by which you might become a perfected one or one on the path to perfection.” tato tvaṁ, bāhiya, na tena. you won’t be ‘by that’. Yato tvaṁ, bāhiya, na tena; When you’re not ‘by that’, tato tvaṁ, bāhiya, na tattha. you won’t be ‘in that’. Yato tvaṁ, bāhiya, na tattha, When you’re not ‘in that’, tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena. you won’t be in this world or the world beyond or between the two.
“cirassaṁ kho tvaṁ, upāsaka, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāyā”ti. “It’s been a long time, lay follower, since you took the opportunity to come here.”
“ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, master, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: “Please, master, go to the Buddha, and in my name bow with your head to his feet. “ehi tvaṁ, moggallāna, yena so upāsako tenupasaṅkama; upasaṅkamitvā taṁ upāsakaṁ evaṁ vadehi: “Please, Moggallāna, go to the that lay follower and say to him, Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṁ karissasī’ti. Let Suppavāsā make seven meals, afterwards you can make yours.’ pacchā tvaṁ karissasī’ti → pacchā so karissati (sya-all, pts-vp-pli1); karissasīti saññāpehi (mr) Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṁ karissasī”ti.
Saddhāya pana tvaṁyeva pāṭibhogo”ti. But as for faith, you alone are the guarantor.” “iccheyyāsi tvaṁ, suppavāse, aññampi evarūpaṁ puttan”ti? “Would you like to have another child like this?”
“ehi tvaṁ, bhikkhu, mama vacanena bhaddiyaṁ bhikkhuṁ āmantehi: “Please, monk, in my name tell the mendicant Bhaddiya that “Saccaṁ kira tvaṁ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: “Is it really true, Bhaddiya, that even in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently express this heartfelt sentiment: “Kiṁ pana tvaṁ, bhaddiya, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: “But why do you say this?”
“ehi tvaṁ, bhikkhu, mama vacanena nandaṁ bhikkhuṁ āmantehi: “Please, monk, in my name tell the mendicant Nanda that “Saccaṁ kira tvaṁ, nanda, sambahulānaṁ bhikkhūnaṁ evamārocesi: “Is it really true, Nanda, that you informed several mendicants that “Kissa pana tvaṁ, nanda, anabhirato brahmacariyaṁ carasi, na sakkosi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissasī”ti? “But why are you so dissatisfied with the spiritual life?” “passasi no tvaṁ, nanda, imāni pañca accharāsatāni kakuṭapādānī”ti? “Nanda, do you see these five hundred dove-footed nymphs?” “Mayāpi kho tvaṁ, nanda, cetasā ceto paricca vidito: “Nanda, I comprehended your mind and knew that kho tvaṁ, nanda → kho te nanda (bj, sya-all, pts-vp-pli1); kho nanda (mr)
Pahiṇeyyāsi tvaṁ, ānanda, vaggumudātīriyānaṁ bhikkhūnaṁ santike dūtaṁ: Send a message to those mendicants: “ehi tvaṁ, āvuso, yena vaggumudātīriyā bhikkhū tenupasaṅkama; upasaṅkamitvā vaggumudātīriye bhikkhū evaṁ vadehi: “Please, Reverend, go to the mendicants staying on the bank of the river Vaggumudā and say to them, “sace kho tvaṁ, ānanda, jāneyyāsi ettakampi te nappaṭibhāseyya. “If you’d known, Ānanda, you wouldn’t have said so much. nappaṭibhāseyya → na paṭibhāseyya (sya-all, pts-vp-pli1); nappaṭibhāyeyya (an10.96:1 [96. Kokanudasutta]); nappaṭibheyya (?)
“ehi tvaṁ, bhikkhu, mama vacanena pilindavacchaṁ bhikkhuṁ āmantehi: “Please, monk, in my name tell the mendicant Pilindavaccha that pilindavaccha → vaccha (sya-all) “saccaṁ kira tvaṁ, vaccha, bhikkhū vasalavādena samudācarasī”ti? “Is it really true, Vaccha, that you addressed the mendicants as ‘lowlifes’?”
“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. “Please, Meghiya, go at your convenience.” Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. Please, Meghiya, go at your convenience.”
Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti. Come now, Soṇa, while remaining a layperson just as you are, devote yourself to the instructions of the Buddhas, leading the spiritual life at suitable times, eating in one part of the day and sleeping alone.” Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti.
gaccha tvaṁ, soṇa, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Go to see the Blessed One, the perfected one, the fully awakened Buddha. sammāsambuddhaṁ → samāsambuddhanti (sabbattha) Dakkhissasi tvaṁ, soṇa, taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. You will see that Blessed One who is impressive and inspiring, with peaceful faculties and mind, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. Kati vassosi tvaṁ, bhikkhū”ti? How many rains have you been ordained, mendicant?” “Kissa pana tvaṁ, bhikkhu, evaṁ ciraṁ akāsī”ti? “But why did it take you so long to make it?”
“gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti. “Go now, Ānanda, at your convenience.” “appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati. “Relax, Wicked One. The final extinguishment of the Realized One will be soon.
‘ehi tvaṁ, ambho purisa, yāvatakā sāvatthiyā jaccandhā te sabbe ekajjhaṁ sannipātehī’ti. ‘Please, mister, gather all those blind from birth throughout Sāvatthī and bring them together in one place.’
“iṅgha me tvaṁ, ānanda, etamhā udapānā pānīyaṁ āharā”ti. “Please, Ānanda, fetch me some water from that well.” “iṅgha me tvaṁ, ānanda, etamhā udapānā pānīyaṁ āharā”ti. “Please, Ānanda, fetch me some water from that well.”
“iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññāpehi; kilantosmi, ānanda, nisīdissāmī”ti. “Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.” “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara; pipāsitosmi, ānanda, pivissāmī”ti. “Please, Ānanda, fetch me some water. I am thirsty and will drink.” “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara; pipāsitosmi, ānanda, pivissāmī”ti. “Please, Ānanda, fetch me some water. I am thirsty and will drink.” “iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññāpehi; kilantosmi, cundaka, nipajjissāmī”ti. “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
“Handa kuto nu tvaṁ, visākhe, āgacchasi allavatthā allakesā idhūpasaṅkantā divā divassā”ti? “So, Visākhā, where are you coming from in the middle of the day with wet clothes and hair?” “Iccheyyāsi tvaṁ, visākhe, yāvatikā sāvatthiyā manussā tāvatike putte ca nattāro cā”ti? “Visākhā, would you like as many children and grandchildren as there are people in the whole of Sāvatthī?” yāvatikā → yāvatakā (?) | tāvatike → tāvatake (?) “Taṁ kiṁ maññasi, visākhe, api nu tvaṁ kadāci karahaci anallavatthā vā bhaveyyāsi anallakesā vā”ti? “What do you think, Visākhā? Would there ever be a time when your clothes and hair were not wet?”
“Tasmātiha tvaṁ, nāgasamāla, imaṁ dhammapariyāyaṁ lomahaṁsanapariyāyotveva naṁ dhārehī”ti. “Well then, Nāgasamāla, you may remember this exposition of the teaching as ‘The Hair-raising Discourse’.”
So ca hi te, mahānāma, dhammo ajjhattaṁ pahīno abhavissa, na tvaṁ agāraṁ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. For if you had given up that quality you would not still be living at home and enjoying sensual pleasures. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṁ appahīno tasmā tvaṁ agāraṁ ajjhāvasasi, kāme paribhuñjasi. But because you haven’t given up that quality you are still living at home and enjoying sensual pleasures.
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī”ti. “Well then, Ānanda, you may remember this exposition of the teaching as ‘The Honey-Cake Discourse’.”
“ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi: “Please, monk, in my name tell the mendicant Phagguna of the Top-Knot that “Saccaṁ kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharasi? “Is it really true, Phagguna, that you’ve been spending too long mixing closely with some nuns? Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasi— So much so that sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi. if any mendicant criticizes those nuns in your presence, you get angry and upset, and even instigate disciplinary proceedings? Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti? Is that how close you’ve become with those nuns?” “Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti? “Phagguna, are you not a gentleman who has gone forth from the lay life to homelessness?” “Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi. “As such, it’s not appropriate for you to mix so closely with those nuns. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. So if anyone criticizes those nuns in your presence, you should give up any desires or thoughts of the lay life. gehasitā → gehassitā (?) Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya. Tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. So even if someone strikes those nuns with fists, stones, rods, and swords in your presence, you should give up any desires or thoughts of the lay life. Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. So if anyone criticizes you in your presence, you should give up any desires or thoughts of the lay life. Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. So Phagguna, even if someone strikes you with fists, stones, rods, and swords, you should give up any desires or thoughts of the lay life.
“ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi: “Please, monk, in my name tell the mendicant Ariṭṭha, formerly a vulture trapper, that “Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? “Silly man, who on earth have you ever known me to teach in that way? Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi. But still you misrepresent me by your wrong grasp, harm yourself, and create much wickedness. “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. “Silly man, you will be known by your own harmful misconception.
Ime kho tvaṁ, bhikkhu, pañhe bhagavantaṁ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsi. Mendicant, go to the Buddha and ask him about this riddle. You should remember it in line with his answer.
“yassa kho tvaṁ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṁ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tena pakkanto divāvihārāyā”ti. “Reverend Sāriputta, the mendicant named Puṇṇa, of whom you have often spoken so highly, after being inspired by a talk of the Buddha’s, left for the Dark Forest for the day’s meditation.” ‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti? ‘Great king, did you come to Sāketa from Sāvatthī by this chariot at the ready?’
Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. So the teaching that I know, you know, and the teaching that you know, I know. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and dwell having achieved it. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. The teaching that you’ve realized with your own insight, and dwell having achieved it, Rāma had realized with his own insight, and declared having achieved it. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi, taṁ dhammaṁ rāmo abhiññāsi. So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew. Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti? In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’ ‘Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino’ti. ‘According to what you claim, reverend, you ought to be the Infinite Victor.’ ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? ‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’ ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? ‘Reverend Gotama … you’ve returned to indulgence.’ ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? ‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’
“Nanu tvaṁ, aggivessana, evaṁ vadesi: “Aggivessana, are you not saying this: Iṅgha tvaṁ, aggivessana, sakaññeva vādaṁ nibbeṭhehī”ti. Please just unpack your own statement.” yaṁ tvaṁ evaṁ vadesi: When you say, “taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: mn35 yaṁ tvaṁ evaṁ vadesi: When you say, yaṁ tvaṁ evaṁ vadesi: When you say, yaṁ tvaṁ evaṁ vadesi: When you say, yaṁ tvaṁ evaṁ vadesi: When you say, yaṁ tvaṁ evaṁ vadesi: When you say, nanu tvaṁ evaṁ sante dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ: This being so, aren’t you someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?” Evameva kho tvaṁ, aggivessana, mayā sakasmiṁ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be void, hollow, and mistaken. “āgamehi tvaṁ, dummukha, āgamehi tvaṁ, dummukha, (…) na mayaṁ tayā saddhiṁ mantema, idha mayaṁ bhotā gotamena saddhiṁ mantema. “Hold on, Dummukha, hold on! I wasn’t talking with you, I was talking with Master Gotama. (…) → (mukharosi tvaṁ dummukha) (bj, sya-all, km) | āgamehi tvaṁ, dummukha → etthantare pāṭho si potthake
Kāyabhāvanampi kho tvaṁ, aggivessana, na aññāsi, kuto pana tvaṁ cittabhāvanaṁ jānissasi? And since you don’t even understand the development of physical endurance, how can you possibly understand the development of the mind? Kāyabhāvanampi → kāyabhāvanaṁ hi (bj, pts1ed, mr) Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it. yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. So the teaching that I know, you know, and the teaching you know, I know. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. The teaching that Rāma had realized with his own insight, and declared having achieved it, you have realized with your own insight, and dwell having achieved it. The teaching that you’ve realized with your own insight, and dwell having achieved it, Rāma had realized with his own insight, and declared having achieved it. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew. ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. ‘Good sir, don’t practice totally cutting off food. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. If you do, we’ll infuse divine nectar into your pores and you will live on that.’ ajjhohāressāma → ajjhoharissāma (sya-all, km, pts1ed, mr) “Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti. “Please, Aggivessana, go at your convenience.”
“ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi: “Please, monk, in my name tell the mendicant Sāti that “Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? “Silly man, who on earth have you ever known me to teach in that way? Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. But still you misrepresent me by your wrong grasp, harm yourself, and create much wickedness. “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. “Silly man, you will be known by your own harmful misconception.
Ākaṅkhamāno ca tvaṁ, āvuso visākha, bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti. If you wish, go to the Buddha and ask him this question. You should remember it in line with his answer.” Mañcepi tvaṁ, visākha, etamatthaṁ puccheyyāsi, ahampi taṁ evamevaṁ byākareyyaṁ, yathā taṁ dhammadinnāya bhikkhuniyā byākataṁ. If you came to me and asked this question, I would answer it in exactly the same way as the nun Dhammadinnā.
“iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho”. please, good sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā. Sace kho tvaṁ, bhikkhu, brahmuno vacanaṁ upātivattissasi, seyyathāpi nāma puriso siriṁ āgacchantiṁ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṁ virādheyya, evaṁ sampadamidaṁ, bhikkhu, tuyhaṁ bhavissati. If you do, then the consequence for you will be like that of a person who, when Lady Luck approaches, wards her off with a staff, or someone who shoves away the ground as they fall down the abyss into hell. Iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho. Please, dear sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā. Nanu tvaṁ, bhikkhu, passasi brahmaparisaṁ sannipatitan’ti? Do you not see the assembly of Brahmā gathered here?’ ‘jānāmi kho tāhaṁ, pāpima; mā tvaṁ maññittho: ‘I know you, Wicked One. Do not think, Sace kho tvaṁ, bhikkhu, pathaviṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. If you attach to earth, you will lie close to me, in my domain, subject to my will, and expendable. Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi: ‘But in what way do you understand my range and my light?’ Atthi kho, brahme, añño kāyo, taṁ tvaṁ na jānāsi na passasi; But there is another realm that you don’t know or see. Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṁ cuto idhūpapanno. There is the realm named after the gods of streaming radiance. You passed away from there and were reborn here. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṁ tvaṁ na jānāsi na passasi; You’ve dwelt here so long that you’ve forgotten about that, so you don’t know it or see it. Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṁ tvaṁ na jānāsi na passasi; There is the realm named after the gods replete with glory … the realm named after the gods of abundant fruit … the realm named after the Vanquisher, which you don’t know or see. ‘Handa carahi me tvaṁ, brahme, antaradhāyassu, sace visahasī’ti. ‘All right, then, Brahmā, vanish from me—if you can.’ ‘Handa carahi me tvaṁ, mārisa, antaradhāyassu sace visahasī’ti. ‘All right, then, good sir, vanish from me—if you can.’ ‘sace kho tvaṁ, mārisa, evaṁ pajānāsi, sace tvaṁ evaṁ anubuddho, mā sāvake upanesi, mā pabbajite; ‘If such is your understanding, good sir, do not present it to your disciples or those gone forth! iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti. please, good sir, remain passive, dwelling in blissful meditation in the present life, for this is better left unsaid. Good sir, do not instruct others.’ ‘jānāmi kho tāhaṁ, pāpima, mā tvaṁ maññittho: ‘I know you, Wicked One. Do not think, Na maṁ tvaṁ, pāpima, hitānukampī evaṁ vadesi; You don’t speak to me like this out of compassion, ahitānukampī maṁ tvaṁ, pāpima, evaṁ vadesi. but with no compassion.
“evampi kho tāhaṁ, pāpima, jānāmi, mā tvaṁ maññittho: “I know you even when you’re like this, Wicked One. Do not think, “etthāpi kho tāhaṁ, pāpima, passāmi; mā tvaṁ maññittho “I see you even there, Wicked One. Do not think, Eso tvaṁ, pāpima, paccaggaḷe ṭhito. That’s you, Wicked One, standing against the door bar. Tassā tvaṁ putto. You were her son, So me tvaṁ bhāgineyyo ahosi. which made you my nephew. Atha naṁ tvaṁ jāneyyāsi: you will know that
sādhu kho tvaṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekhaṁ pāṭipadaṁ abhāsī”ti. It’s good that you spoke to the Sakyans of Kapilavatthu about the practicing trainee.”
“tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti. “Master Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.” “Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti. “The cutting off of judgments as you describe it is one thing, householder, but the cutting off of judgments in the noble one’s training is quite different.” yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti? Do you regard yourself as having cut off judgments in a way comparable to the cutting off of judgments in each and every respect in the noble one’s training?”
“tvaṁ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?” “Tvaṁ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “Then how many kinds of deed do you describe for performing bad deeds?” “handa kuto nu tvaṁ, tapassi, āgacchasi divā divassā”ti? “So, Tapassī, where are you coming from in the middle of the day?” “Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. “Go, householder, refute the ascetic Gotama’s doctrine on this point. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Go, householder, refute the ascetic Gotama’s doctrine on this point. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Go, householder, refute the ascetic Gotama’s doctrine on this point. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” “Sace kho tvaṁ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti. “Householder, so long as you debate on the basis of truth, we can have some discussion about this.” “Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti. “Please, householder, go at your convenience.” Sace koci nigaṇṭho āgacchati tamenaṁ tvaṁ evaṁ vadeyyāsi: If any Jain ascetics come, say this to them: “Gaccha tvaṁ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti. “Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.” “ummattosi tvaṁ, gahapati, dattosi tvaṁ, gahapati. “You’re mad, householder! You’re a moron! evameva kho tvaṁ, gahapati, ‘gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. In the same way, you said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine. Āvaṭṭosi kho tvaṁ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti. You’ve been converted by the ascetic Gotama’s conversion magic!” ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. ‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’ Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. If your child is a boy, I’ll buy you a male monkey, Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. but if it’s a girl, I’ll buy a female monkey.’ ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. ‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’ ‘gaccha tvaṁ, brāhmaṇa, imaṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ evaṁ vadehi— ‘Go, brahmin, take this monkey to Rattapāṇi the dyer and say,
“passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan”ti? “Rāhula, do you see this little bit of water left in the pot?” “passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti? “Do you see this little bit of water that was tossed away?” “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ nikkujjitan”ti? “Do you see how this pot is turned upside down?” “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti? “Do you see how this pot is vacant and hollow?” Yadeva tvaṁ, rāhula, kāyena kammaṁ kattukāmo ahosi, tadeva te kāyakammaṁ paccavekkhitabbaṁ: When you want to act with the body, you should check on that same deed: Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed. Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities. “Yadeva tvaṁ, rāhula, vācāya kammaṁ kattukāmo ahosi, tadeva te vacīkammaṁ paccavekkhitabbaṁ: When you want to act with speech, you should check on that same deed: Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. mn61 Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities. Yadeva tvaṁ, rāhula, manasā kammaṁ kattukāmo ahosi, tadeva te manokammaṁ paccavekkhitabbaṁ: When you want to act with the mind, you should check on that same deed: Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. mn61 Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: mn61 kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. mn61 Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities.
evameva kho tvaṁ, rāhula, pathavīsamaṁ bhāvanaṁ bhāvehi. In the same way, meditate like the earth. evameva kho tvaṁ, rāhula, āposamaṁ bhāvanaṁ bhāvehi. In the same way, meditate like water. evameva kho tvaṁ, rāhula, tejosamaṁ bhāvanaṁ bhāvehi. In the same way, meditate like fire. evameva kho tvaṁ, rāhula, vāyosamaṁ bhāvanaṁ bhāvehi. In the same way, meditate like the wind. evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi. in the same way, meditate like space.
‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: ‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you’?” “Tvaṁ vā pana maṁ evaṁ avaca: “Or did you ever say to me: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: ‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you.’ napi kira maṁ tvaṁ vadesi: And you never said to me:
“Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? “But how do you remember them?” “Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi? “Who on earth do you remember being taught the five lower fetters in that way?
“Tena hi tvaṁ, bhaddāli, yattha nimantito assasi tattha ekadesaṁ bhuñjitvā ekadesaṁ nīharitvāpi bhuñjeyyāsi. “Well then, Bhaddāli, eat one part of the meal in the place where you’re invited, and bring the rest back to eat. Evampi kho tvaṁ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti. Eating this way, too, you will sustain yourself.” bhuñjamāno ekāsano yāpessasī”ti → bhuñjamāno yāpessasīti (bj, sya-all, km, pts1ed) “Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. “Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it. “Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. “Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it. ‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti? ‘Please, mendicant, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?” ‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti? ‘Please, mendicant, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?” api nu tvaṁ, bhaddāli, tasmiṁ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti? At that time were you freed both ways, freed by wisdom, a personal witness, attained to view, freed by faith, a follower of teachings, or a follower by faith?” “Nanu tvaṁ, bhaddāli, tasmiṁ samaye ritto tuccho aparaddho”ti? “Weren’t you void, hollow, and mistaken?” “Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. “Indeed, Bhaddāli, you made a mistake. … Yato ca kho tvaṁ, bhaddāli, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. Taṁ sarasi bhaddālī”ti? Do you remember that, Bhaddāli?” sarasi → sarasi tvaṁ (bj, sya1ed, sya2ed, pts1ed); sarasi taṁ (?) Api ca me tvaṁ, bhaddāli, dīgharattaṁ cetasā cetoparicca vidito: Rather, for a long time I have comprehended your mind and known:
Passasi no tvaṁ, udāyi, taṁ saṁyojanaṁ aṇuṁ vā thūlaṁ vā yassāhaṁ no pahānaṁ vadāmī”ti? Do you see any fetter, large or small, that I don’t recommend giving up?”
“Āgamehi tvaṁ, sāriputta, āgamehi tvaṁ, sāriputta, diṭṭhadhammasukhavihāran”ti. “Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!”
“ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi: “Please, monk, in my name tell the mendicants who follow Assaji and Punabbasuka that
sace te purato aggi jaleyya, jāneyyāsi tvaṁ: Suppose a fire was burning in front of you. Would you know: ‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti? ‘This fire burning in front of you: what does it depend on to burn?’ How would you answer?” “Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṁ: “Suppose that fire burning in front of you was extinguished. Would you know: puratthimaṁ vā dakkhiṇaṁ vā pacchimaṁ vā uttaraṁ vā’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti? east, south, west, or north?’ How would you answer?”
“Tena hi tvaṁ, vaccha, dve dhamme uttari bhāvehi—samathañca vipassanañca. “Well then, Vaccha, further develop two things: serenity and discernment. So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you’ll be capable of realizing the following, in each and every case: yāvadeva → yāvade (pts1ed) " So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you’ll be capable of realizing the following, in each and every case: So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you’ll be capable of realizing the following, in each and every case: So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you’ll be capable of realizing the following, in each and every case: So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you’ll be capable of realizing the following, in each and every case: So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you’ll be capable of realizing the following, in each and every case:
Ayaṁ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṁ imaṁ kāyaṁ rogabhūtaṁ gaṇḍabhūtaṁ sallabhūtaṁ aghabhūtaṁ ābādhabhūtaṁ: But Māgaṇḍiya, this body is a disease, a boil, a dart, a misery, an affliction. Yet you say of this body: Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti. Māgaṇḍiya, you don’t have the noble vision by which you might know health and see extinguishment.” ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi. ‘This is that health, this is that extinguishment.’ But you might not know health or see extinguishment, So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi. You might know health and see extinguishment. “Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi. “Well then, Māgaṇḍiya, you should associate with true persons. Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi; When you associate with true persons, you will hear the true teaching. yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi; When you hear the true teaching, you’ll practice in line with the teaching. yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva ñassasi, sāmaṁ dakkhissasi— When you practice in line with the teaching, you’ll know and see for yourself:
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṁ me asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” “Kati pana tvaṁ, udāyi, mayi dhamme samanupassasi, yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti? “But Udāyī, how many qualities do you see in me, because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me?” mamaṁ → mama (sabbattha) | garuṁ karonti → garukaronti (bj, sya-all, km); garūkaronti (pts1ed)
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? ‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’ ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti? ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’ ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? ‘Mister, do you desire someone who you’ve never even known or seen?’ “Evameva kho tvaṁ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti. “In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.” Atha ca pana tvaṁ, udāyi, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti. But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.” nihīnataro → hīnataro (bj, pts1ed) “Kiṁ pana tvaṁ, udāyi, evaṁ vadesi: “But Udāyī, why do you say this?” “Kiṁ pana tvaṁ, udāyi, vadesi: “But Udāyī, why do you say this?”
“Kiṁ pana tvaṁ, kaccāna, evaṁ vadesi: “But Kaccāna, why do you say: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? ‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’ ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti? ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’ ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? ‘Mister, do you desire someone who you’ve never even known or seen?’ “Evameva kho tvaṁ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṁ na paññapesī”ti. “In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.” Atha ca pana tvaṁ, kaccāna, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṁ na paññapesi. But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.
‘imaṁ nu tvaṁ, samma ghaṭikāra, dhammaṁ suṇanto atha ca pana agārasmā anagāriyaṁ na pabbajissasī’ti? ‘Dear Ghaṭīkāra, you have heard this teaching, so why don’t you go forth from the lay life to homelessness?’
“Anuññātosi pana tvaṁ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti? “But, Raṭṭhapāla, do you have your parents’ permission?” “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “But, dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. sukhaparibhato → sukhaparihato (sya-all, km, mr) Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. You know nothing of suffering. (…) Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. When you die we will lose you against our wishes. (…) → (ehi tvaṁ tāta raṭṭhapāla bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu, na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya) sabbattha dissati, sudinnakaṇḍe pana natthi, aṭṭhakathāsupi na “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. mn82 Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. mn82 “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “Dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. You know nothing of suffering. “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. mn82 Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. mn82 “tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “Our friend Raṭṭhapāla, you are your parents’ only child. You’re dear to them and they love you. You’re dainty and raised in comfort. tvaṁ khosi → tvaṁ kho (bj, pts1ed) Na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. You know nothing of suffering. “tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. mn82 “yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti. “Please, Raṭṭhapāla, go at your convenience.” Ehi tvaṁ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. Come, return to a lesser life, enjoy wealth, and make merit!” Ehi tvaṁ, tāta raṭṭhapāla → raṭṭhapāla sikkhaṁ paccakkhāya (sabbattha) “Sace me tvaṁ, gahapati, vacanaṁ kareyyāsi, imaṁ hiraññasuvaṇṇassa puñjaṁ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. “If you’d follow my advice, householder, you’d have this heap of gold loaded on a cart and carried away to be dumped in the middle of the Ganges river. “kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti? “What are they like, master, the nymphs for whom you lead the spiritual life?” Atthi cettha raṭṭhapālo nāma kulaputto imasmiṁyeva thullakoṭṭhike aggakulassa putto yassa tvaṁ abhiṇhaṁ kittayamāno ahosi, so aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti. And the gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, of whom you have often spoken highly, is meditating there at the root of a tree.” “Alaṁ, mahārāja, nisīda tvaṁ; “Enough, great king, you sit on it. tvaṁ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? When you were twenty or twenty-five years of age, were you proficient at riding elephants, horses, and chariots, and at archery and swordsmanship? Were you strong in thigh and arm, capable, and battle-hardened?” evameva tvaṁ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? These days are you just as strong in thigh and arm, capable, and battle-hardened?” labhasi tvaṁ te mittāmacce ñātisālohite: Can you get your friends and colleagues, relatives and family members to help: udāhu tvaṁyeva taṁ vedanaṁ vediyasī”ti? Or must you alone feel that pain?” yathā tvaṁ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṁ paratthāpi: These days you amuse yourself, supplied and provided with the five kinds of sensual stimulation. But is there any way to ensure that in the next life ‘evamevāhaṁ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṁ bhogaṁ paṭipajjissanti, tvaṁ pana yathākammaṁ gamissasī”ti? you will continue to amuse yourself in the same way, supplied and provided with the same five kinds of sensual stimulation? Or will others make use of this property, while you pass on according to your deeds?”
Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. Come, dear prince, rule the realm. Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. Keep up this good practice that I have founded. Do not be my final man. yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti. “Keep up this good practice that I have founded. Do not be my final man.”’ Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. mn83 Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. mn83 yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti. mn83 ‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā evaṁ vadehi— ‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds. Then go to King Nimi and say, ‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinehī’ti. ‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds and send King Nimi back to Mithilā right away.’ Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. mn83 Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. mn83 “yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī”’ti. mn83
“Mā kho maṁ tvaṁ, mahārāja, saraṇaṁ agamāsi. “Great king, don’t go for refuge to me. Tameva tvaṁ bhagavantaṁ saraṇaṁ gaccha yamahaṁ saraṇaṁ gato”ti. You should go for refuge to that same Blessed One to whom I have gone for refuge.” Tameva tvaṁ → tametaṁ tvaṁ (sya-all, km); tametaṁ (mr) "
“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, dear Sañjikāputta, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṁ ārocehi: “Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying, Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. So the teaching that I know, you know, and the teaching you know, I know. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. So the teaching that Rāma had realized with his own insight, and declared having achieved it, you've realized with your own insight, and dwell having achieved it. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. The teaching that you’ve realized with your own insight, and dwell having achieved it, Rāma had realized with his own insight, and declared having achieved it. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew. ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. ‘Good sir, don’t practice totally cutting off food. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. If you do, we’ll infuse divine nectar into your pores and you will live on that.’ ajjhohāressāma → ajjhoharissāma (bj, sya-all, km, pts1ed, mr) Kaṁsi tvaṁ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī’ti? In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’ ‘Yathā kho tvaṁ, āvuso, paṭijānāsi arahasi anantajino’ti. ‘According to what you claim, reverend, you ought to be the Infinite Victor.’ ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? ‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and fallen into indulgence?’ ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? ‘Reverend Gotama … you’ve fallen into indulgence.’ ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? ‘Reverend Gotama … you’ve fallen into indulgence.’ kusalo tvaṁ hatthārūḷhe aṅkusagayhe sippe”ti? Are you skilled in the art of wielding a hooked goad while riding an elephant?” aṅkusagayhe → aṅkusagaṇhe (sya-all, km) | hatthārūḷhe → hatthāruyhe (bj); haṭṭhārūyhe (pts1ed)
Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhī”ti. how is it you’ve stopped and I have not?” “Sace pana tvaṁ, mahārāja, aṅgulimālaṁ passeyyāsi kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitaṁ, virataṁ pāṇātipātā, virataṁ adinnādānā, virataṁ musāvādā, ekabhattikaṁ, brahmacāriṁ, sīlavantaṁ, kalyāṇadhammaṁ, kinti naṁ kareyyāsī”ti? “But great king, suppose you were to see that Aṅgulimāla had shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. And that he was refraining from killing living creatures, stealing, and lying; that he was eating in one part of the day, and was celibate, ethical, and of good character. What would you do to him?” “Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: “Well then, Aṅgulimāla, go to that woman and say this: “Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: “In that case, Aṅgulimāla, go to that woman and say this: “adhivāsehi tvaṁ, brāhmaṇa, adhivāsehi tvaṁ, brāhmaṇa. “Endure it, brahmin! Endure it, brahmin! Yassa kho tvaṁ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṁ, brāhmaṇa, kammassa vipākaṁ diṭṭheva dhamme paṭisaṁvedesī”ti. You’re experiencing in this life the result of deeds that might have caused you to be tormented in hell for many years, many hundreds or thousands of years.”
Evameva kho tvaṁ, mallike, yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodasi: mn87 “ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. ‘ime, maṁ, ayyaputta, ñātakā tvaṁ acchinditvā aññassa dātukāmā. mn87 tvaṁ → tayā (bj); taṁ (si, sya-all, km, pts1ed) | maṁ → mama (sya-all, km)
“ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi: “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: Nisīda tvaṁ; you sit on it. “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.”
“Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ upadaṁsesī”ti? “But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?” mittūpahāraṁ → cittūpahāraṁ (bj) “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.”
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, mister, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi: “Please, mister, in my name tell Sañjaya that “Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: “But what exactly are you asking?” “Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: “But what exactly are you asking?” “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.”
Ehi tvaṁ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, yadi vā no tathā; “Please, dear Uttara, go to the ascetic Gotama and find out whether or not he lives up to his reputation. tvaṁ mantānaṁ paṭiggahetā”ti. and you are the one who receives them.” “ehi tvaṁ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Here, student, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “alaṁ, brāhmaṇa, uṭṭhaha nisīda tvaṁ sake āsane yato te mayi cittaṁ pasannan”ti. “Enough, brahmin. Get up, and sit in your own seat, since your mind has such confidence in me.”
“Pubbe kho tvaṁ, assalāyana, jātiṁ agamāsi; “Firstly you relied on birth, Assalāyana, kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho”ti. how could you prevail now being grilled by me on your own genealogy when your tradition does not so much as pick up their last spoonful?”
“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi: “Brahmin, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: Idha katamaṁ tvaṁ, brāhmaṇa, puggalaṁ katamāya parisāya bahulaṁ samanupassasi— in which of these two groups of people do you usually find such a person?” “Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi. “Brahmin, don’t go for refuge to me. “Sace kho me tvaṁ, brāhmaṇa, vihāraṁ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpehī”ti. “If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.”
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: “Please, mister, go to the Buddha, and in my name bow with your head to his feet. Say to him: “Kiṁ pana tvaṁ, sāriputta, dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti? “But Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, why did you get up from your seat and leave while there was still more left to do?”
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṁ pañca dhamme kattha bahulaṁ samanupassasi— “Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them: “Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti. “Please, student, go at your convenience.”
“Na hi pana tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jānāsi. “But my little dear, you don’t understand the Buddha’s ethics and wisdom. Sace tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jāneyyāsi, na tvaṁ, tāta bhadramukha, taṁ bhagavantaṁ akkositabbaṁ paribhāsitabbaṁ maññeyyāsī”ti. If you did, you’d never think of abusing or insulting him.” Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it. yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. So the teaching that I know, you know, and the teaching you know, I know. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and dwell having achieved it. yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. The teaching that you’ve realized with your own insight, and dwell having achieved it, Rāma had realized with his own insight, and declared having achieved it. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew. ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. ‘Good sir, don’t practice totally cutting off food. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma. If you do, we’ll infuse divine nectar into your pores and you will live on that.’ Tāya tvaṁ yāpessasī’ti. mn100
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” Adhiciṇṇaṁ → āciṇṇaṁ (bj); aviciṇṇaṁ (si); aviciṇṇan (pts1ed) cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṁ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti? the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path?” ‘imañhi nāma tvaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho na paṭijānissasi, kiṁ pana tvaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho paṭijānissasi? ‘You wouldn’t have acknowledged that light offense without being asked, so why would you acknowledge a serious offense?
‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti. ‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’ ‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. ‘ehi tvaṁ, bhikkhu, bhojane mattaññū hohi. ‘Come, mendicant, eat in moderation. ‘ehi tvaṁ, bhikkhu, jāgariyaṁ anuyutto viharāhi, divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhehi, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhehi, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeyyāsi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhehī’ti. ‘Come, mendicant, be committed to wakefulness. Practice walking and sitting meditation by day, purifying your mind from obstacles. In the evening, continue to practice walking and sitting meditation. In the middle of the night, lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, get up and continue to practice walking and sitting meditation, purifying your mind from obstacles.’ ‘ehi tvaṁ, bhikkhu, satisampajaññena samannāgato hohi, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti. ‘Come, mendicant, have mindfulness and situational awareness. Act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’ ‘ehi tvaṁ, bhikkhu, vivittaṁ senāsanaṁ bhajāhi araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjan’ti. ‘Come, mendicant, frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.’ kusalo tvaṁ rājagahagāmissa maggassā”ti? Are you skilled in the road to Rājagaha?” Tamenaṁ tvaṁ evaṁ vadeyyāsi: Then you’d say to them: Tamenaṁ tvaṁ evaṁ vadeyyāsi: mn107 Ko nu kho, brāhmaṇa, hetu ko paccayo yaṁ tiṭṭhateva rājagahaṁ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṁ samādapetā; What is the cause, brahmin, what is the reason why, though Rājagaha is present, the path leading to Rājagaha is present, and you are there to encourage them,
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of my brief statement in this way.” Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of my brief statement in this way.” Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of my brief statement in this way.”
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ ‘bahudhātuko’tipi naṁ dhārehi, ‘catuparivaṭṭo’tipi naṁ dhārehi, ‘dhammādāso’tipi naṁ dhārehi, ‘amatadundubhī’tipi naṁ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṁ dhārehī”ti. “Well then, Ānanda, you may remember this exposition of the teaching as ‘The Many Elements’, or else ‘The Four Cycles’, or else ‘The Mirror of the Teaching’, or else ‘The Drum of the Deathless’, or else ‘The Supreme Victory in Battle’.” amatadundubhī’tipi → dudrabhītipi (mr) "
“Tasmātiha tvaṁ, ānanda, idampi tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehi. “Well then, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One. Idampi kho tvaṁ, ānanda, tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehī”ti. This too you should remember as an incredible and amazing quality of the Realized One.”
Sace me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, iccetaṁ kusalaṁ; If you understand the meaning of what I say, that’s good. no ce me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṁ tattha uttariṁ paṭipuccheyyāsī”ti. If not, then leave each to his own, and do not question me about it further.” ‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti? ‘My friend, what do you see, standing there at the peak?’ ‘aṭṭhānaṁ kho etaṁ, samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. ‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’ ‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti? ‘My friend, what do you see, standing here at the peak?’ aṭṭhānaṁ kho etaṁ samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. “It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.” ‘ehi tvaṁ, samma nāgavanika, rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhāhī’ti. ‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’ ‘ehi tvaṁ, samma hatthidamaka, āraññakaṁ nāgaṁ damayāhi āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti. ‘Please, my good elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be within a village, and instill behaviors congenial to humans.’ samādapanāyā’ti → samādāpanāyāti (?) ‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti. ‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’ ‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī …pe… ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. … ‘ehi tvaṁ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesi. ‘Come, mendicant, meditate observing an aspect of the body, but don’t think thoughts connected with sensual pleasures.
“Taggha tvaṁ, bhūmija, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. “Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
“ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi: “Please, mister, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him,
‘appossukko tvaṁ, deva, hohi. Ahaṁ te dhanena dhanakaraṇīyaṁ karissāmī’ti. ‘Relax, sire. I will take care of the treasury.’ dhanakaraṇīyaṁ → dhanena karaṇīyaṁ (mr) ‘appossukko tvaṁ, deva, hohi. Ahamanusāsissāmī’ti. ‘Relax, sire. I shall issue instructions.’
‘ambho purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the first messenger of the gods that appeared among human beings?’ ‘ambho purisa, na tvaṁ addasa manussesu daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ sake muttakarīse palipannaṁ semānan’ti? ‘Mister, did you not see among human beings a little baby collapsed in their own urine and feces?’ Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. ‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the second messenger of the gods that appeared among human beings?’ ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā (…) jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattan’ti? ‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’ Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. ‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the third messenger of the gods that appeared among human beings?’ ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānan’ti? ‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’ Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. ‘ambho purisa, na tvaṁ addasa manussesu catutthaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the fourth messenger of the gods that appeared among human beings?’ ‘ambho purisa, na tvaṁ addasa manussesu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente— ‘Mister, did you not see among human beings when the rulers arrested a bandit, a criminal, and subjected them to various punishments— Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. ‘ambho purisa, na tvaṁ addasa manussesu pañcamaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the fifth messenger of the gods that appeared among human beings?’ ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātan’ti? ‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’ Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence.
“yathā kathaṁ pana tvaṁ, ānanda, bhikkhūnaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti? “But in what way were you inspiring the mendicants with a talk on the recitation passage and analysis of One Fine Night?” Sādhu kho tvaṁ, ānanda, bhikkhūnaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsi: It’s good that you were inspiring the mendicants with a talk on the recitation passage and analysis of One Fine Night.”
“dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti? “Mendicant, do you remember the recitation passage and analysis of One Fine Night?” Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti? Do you?” Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti? But do you remember just the verses on One Fine Night?” Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā”ti? Do you?” “Yathā kathaṁ pana tvaṁ, āvuso, dhāresi bhaddekarattiyo gāthā”ti? “How do you remember the verses on One Fine Night?” Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; Learn the recitation passage and analysis of One Fine Night, mendicant, pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; memorize it, dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. and remember it. ‘dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’ti?
“passasi no tvaṁ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṁ? “See how this foolish person Udāyī comes up with an idea? ummaṅgaṁ → ummaggaṁ (bj, sya-all, km, pts1ed); umaṅgaṁ (mr)
“kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī”ti? “In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?” Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti. Mendicant, you should remember this brief analysis of the six elements.” “Taggha tvaṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ maṁ tvaṁ āvusovādena samudācaritabbaṁ amaññittha. “Indeed, mendicant, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: “Please, mister, go to the Buddha, and in my name bow with your head to his feet. Say to him: pāde sirasā vandāhi → vandāhi evañca vadehi (sya-all, km, pts1ed) | bhagavato pāde sirasā vandāhi → vandāhi evañca vadehi (sya-all, km, pts1ed) “olīyasi kho tvaṁ, gahapati, saṁsīdasi kho tvaṁ, gahapatī”ti? “Are you failing, householder? Are you fading, householder?”
Iminā ca tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katarasmiṁ janapade viharissasī”ti? Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” Sakkhissasi kho tvaṁ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṁ janapade viharituṁ. Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. Yassadāni tvaṁ, puṇṇa, kālaṁ maññasī”ti. Now, Puṇṇa, go at your convenience.”
karohi tvaṁ, brāhmaṇa, bhikkhunīnaṁ dhammiṁ kathan”ti. Please, brahmin, give the nuns a Dhamma talk.” “tena hi tvaṁ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti. “Well then, Nandaka, tomorrow you should give those nuns the same advice again.”
Katamena kho tvaṁ, sāriputta, vihārena etarahi bahulaṁ viharasī”ti? What kind of meditation are you usually practicing these days?” bahulaṁ → etarahi bahulaṁ (bj, pts1ed) Mahāpurisavihārena kira tvaṁ, sāriputta, etarahi bahulaṁ viharasi. It seems you usually practice the meditation of a great man.
“kathaṁ nu tvaṁ, mārisa, oghamatarī”ti? “Good sir, how did you cross the flood?” “Yathākathaṁ pana tvaṁ, mārisa, appatiṭṭhaṁ anāyūhaṁ oghamatarī”ti? “But in what way did you cross the flood neither standing nor swimming?”
“Jānāsi no tvaṁ, mārisa, sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti? “Good sir, do you understand liberation, emancipation, and seclusion for sentient beings?” “Yathākathaṁ pana tvaṁ, mārisa, jānāsi sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti? “But how is it that you understand liberation, emancipation, and seclusion for sentient beings?”
“daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. “You’ve gone forth while young, mendicant. You’re black-haired, blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures. Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā”ti. If you go to the Buddha and ask him about this matter, we’ll come along and listen to the teaching.” ‘daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. sn1.20 Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā’ti. sn1.20
“ehi tvaṁ, tāta sudassana, bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā mama bhattābhihāre bhattābhihāre bhāsa. “Please, dear Sudassana, memorize this verse in the Buddha’s presence and recite it to me whenever I am presented with a meal. bhattābhihāre → idaṁ padaṁ bj, sya-all, km, pts1ed potthakesu
“api tvaṁ, samaṇa, piṇḍamalatthā”ti? “Well, ascetic, did you get any alms?” “Tathā nu tvaṁ, pāpima, akāsi yathāhaṁ piṇḍaṁ na labheyyan”ti. “Wicked One, did you make sure I didn’t get any alms?”
Gaccha tvaṁ, samiddhi, tattheva appamatto ātāpī pahitatto viharāhī”ti. Go back to that same place, Samiddhi, and meditate, diligent, keen, and resolute.”
“ehi tvaṁ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ evaṁ vadehi: “Please, good sir, go up to Venerable Mahāmoggallāna and say to him:
Gaccheyyāsi pana tvaṁ, mārisa, tassa bhagavato upaṭṭhānaṁ arahato sammāsambuddhassā”ti? Shouldn’t you go to attend on that Blessed One?” “passasi me no tvaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti? “Good sir, can’t you see that I have such psychic power?” “passasi me no tvaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti? “Good sir, can’t you see that I have such psychic power?” Gaccheyyāsi tvaṁ, mārisa, tassa bhagavato upaṭṭhānaṁ arahato sammāsambuddhassā”ti? Shouldn’t you go to attend on that Blessed One?”
“Kosi tvaṁ, āvuso”ti? “Who are you, reverend?” “Nanu tvaṁ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? “Didn’t the Buddha declare you a non-returner? So what exactly are you doing back here?
Tena hi tvaṁ, brāhmaṇa, bhiyyoso mattāya brahmānañca brahmaparisañca brahmapārisajje ca saṁvejehī’ti. Well then, brahmin, stir them up even more!’ yaṁ tvaṁ, brāhmaṇa, brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpeyyāsī’ti. Standing in the Brahmā realm, make your voice heard throughout the galaxy.’
Api ca tvaṁ, brāhmaṇa, gaccha, gantvā vijānissasī”ti. But anyway, you should go. When you’ve gone you’ll understand.” gantvā vijānissasī”ti → gantvāpi jānissasīti (sya-all, km) "
“Evameva kho, brāhmaṇa, yaṁ tvaṁ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṁ te mayaṁ nappaṭiggaṇhāma. “In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it.
Tena hi tvaṁ, brāhmaṇa, taṁ habyasesaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti. Well then, brahmin, throw out those leftovers where there is little that grows, or drop them into water that has no living creatures.”
“kiṁ nu tvaṁ, brāhmaṇa, lūkho lūkhapāvuraṇo”ti? “Brahmin, why are you so shabby, wearing a shabby cloak?” “Tena hi tvaṁ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu: “Well then, brahmin, memorize these verses and recite them to your sons when you are all seated in the council hall with a large crowd.
“saccaṁ kira tvaṁ, brāhmaṇa, udakasuddhiko, udakena suddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti? “Is it really true, brahmin, that you practice purification by water, believing in purification by water; that you live committed to the practice of immersing yourself in water at dawn and dusk?” “Kiṁ pana tvaṁ, brāhmaṇa, atthavasaṁ sampassamāno udakasuddhiko, udakasuddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti? “But brahmin, for what reason do you practice purification by water?”
Paṇḍito tvaṁ, sāriputta, mahāpañño tvaṁ, sāriputta, puthupañño tvaṁ, sāriputta, hāsapañño tvaṁ, sāriputta, javanapañño tvaṁ, sāriputta, tikkhapañño tvaṁ, sāriputta, nibbedhikapañño tvaṁ, sāriputta. Sāriputta, you are astute. You have great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, penetrating wisdom. evameva kho tvaṁ, sāriputta, mayā anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattesī”ti. In the same way, Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by me.”
api ca tvaṁ, āvuso, puccha yadā kaṅkhasī”ti. (…) But anyway, ask what you wish.” (…) → (atha kho sūcilomo yakkho bhagavantaṁ gāthāya ajjhabhāsi.) (bj, pts2ed)
Api ca tvaṁ, āvuso, puccha yadā kaṅkhasī”ti (…). But anyway, ask what you wish.” (…) → (atha kho āḷavako yakkho bhagavantaṁ gāthāya ajjhabhāsi.) (bj, pts2ed)
“ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi: “Please, monk, in my name tell Sāriputta that Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? How would you answer?” Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? How would you answer?” Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? How would you answer?” Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? How would you answer?” Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? How would you answer?”
“assosi no tvaṁ, bhikkhu, imaṁ dhammapariyāyan”ti? “Monk, did you hear that exposition of the teaching?” “Uggaṇhāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ; “Learn that exposition of the teaching, pariyāpuṇāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ; memorize it, dhārehi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. and remember it.
“evaṁvādī tvaṁ, āvuso paviṭṭha, āyasmantaṁ nāradaṁ kiṁ vadesī”ti? “Reverend Saviṭṭha, what do you have to say to Venerable Nārada when he speaks like this?” evaṁvādī → evaṁvādiṁ (?) "
“ehi tvaṁ, āvuso susima, samaṇe gotame brahmacariyaṁ cara. “Reverend Susīma, please lead the spiritual life with the ascetic Gotama. Tvaṁ dhammaṁ pariyāpuṇitvā amhe vāceyyāsi. Memorize that teaching and have us recite it with you. vāceyyāsi → vācessasi (pts1ed, pts2ed, mr) “Ājāneyyāsi vā tvaṁ, āvuso susima, na vā tvaṁ ājāneyyāsi atha kho paññāvimuttā mayan”ti. “Reverend Susīma, whether you understand or not, we are freed by wisdom.” “Ājāneyyāsi vā tvaṁ, susima, na vā tvaṁ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṁ pubbe, pacchā nibbāne ñāṇaṁ. “Susīma, whether you understand or not, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment. “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ iddhividhaṁ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṁ vattesī”ti? “But knowing and seeing thus, do you wield the many kinds of psychic power? …” “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti? “Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?” “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāsi— “Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? …” “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ pubbenivāsaṁ anussarasi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarasī”ti? “Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?” “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne …pe… yathākammūpage satte pajānāsī”ti? “Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?” “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti? “Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?” “Taggha tvaṁ, susima, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito. “Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief in such a well-explained teaching and training. Yato ca kho tvaṁ, susima, accayaṁ accayato disvā yathādhammaṁ paṭikarosi taṁ te mayaṁ paṭiggaṇhāma. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
“jiṇṇosi dāni tvaṁ, kassapa, garukāni ca te imāni sāṇāni paṁsukūlāni nibbasanāni. “You’re old now, Kassapa. Those worn-out hempen rag robes must be a burden for you. Tasmātiha tvaṁ, kassapa, gahapatāni ceva cīvarāni dhārehi, nimantanāni ca bhuñjāhi, mama ca santike viharāhī”ti. So Kassapa, you should wear clothes given by householders, accept invitations for the meal, and stay in my presence.” gahapatāni → gahapatikāni (bj) “Kiṁ pana tvaṁ, kassapa, atthavasaṁ sampassamāno dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe… “But seeing what benefit, Kassapa, have you long practiced these things?” Kiṁ → km (mr) Bahujanahitāya kira tvaṁ, kassapa, paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. You’re acting for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Tasmātiha tvaṁ, kassapa, sāṇāni ceva paṁsukūlāni dhārehi nibbasanāni, piṇḍāya ca carāhi, araññe ca viharāhī”ti. So Kassapa, wear worn-out hempen rag robes, walk for alms, and stay in the wilderness.” "
Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā; Either you or I should advise the mendicants ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti. and give them a Dhamma talk.” “ehi tvaṁ, bhikkhu, mama vacanena bhaṇḍañca bhikkhuṁ ānandassa saddhivihāriṁ abhijikañca bhikkhuṁ anuruddhassa saddhivihāriṁ āmantehi: “Please, monk, in my name tell the monk called Bhaṇḍa, Ānanda’s pupil, and the monk called Abhiñjika, Anuruddha’s pupil that
Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā; Either you or I should advise the mendicants ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti. and give them a Dhamma talk.”
Ahaṁ vā, kassapa, bhikkhūnaṁ ovadeyyaṁ tvaṁ vā; Either you or I should advise the mendicants ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti. and give them a Dhamma talk.”
“Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti. “You go, Reverend Ānanda. You have many duties and responsibilities.” “Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti. sn16.10 “kiṁ nu kho, āvuso ānanda, ahaṁ sūcivāṇijako, tvaṁ sūcikāro; “Is that right, Reverend Ānanda? Am I the needle seller and you the needle maker? udāhu ahaṁ sūcikāro, tvaṁ sūcivāṇijako”ti? Or am I the needle maker and you the needle seller?” “Āgamehi tvaṁ, āvuso ānanda, mā te saṅgho uttari upaparikkhi. “Hold on, Reverend Ānanda! Don’t make the Saṅgha investigate you further! api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto: Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto: Was it you who the Buddha brought up before the Saṅgha of mendicants, saying:
“Atha kiñcarahi tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi? “So what exactly are you doing, wandering together with these junior mendicants? They don’t guard their sense doors, they eat too much, and they’re not committed to wakefulness. “Tathā hi pana tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi, sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi. “It’s because you wander with these junior mendicants. … ‘Dhāressasi pana me tvaṁ, kassapa, sāṇāni paṁsukūlāni nibbasanānī’ti. ‘In that case, Kassapa, will you wear my worn-out hempen rag robe?’
‘mā kho tvaṁ, tāta kumma, etaṁ padesaṁ agamāsī’ti. ‘My dear turtle, don’t you go to that place.’ ‘kacci tvaṁ, tāta kumma, na taṁ padesaṁ agamāsī’ti? ‘My dear turtle, I hope you didn’t go to that place!’ Gaccha dāni tvaṁ, tāta kumma, na dāni tvaṁ amhākan’ti. Go now, you are no longer one of us.’
Sace kho tvaṁ, tāta, agārasmā anagāriyaṁ pabbajasi; ‘But my darling, if you go forth from the lay life to homelessness, Mā ca kho tvaṁ, tāta, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātūti. ‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’
Sace kho tvaṁ, ayye, agārasmā anagāriyaṁ pabbajasi; ‘But my darling, if you go forth from the lay life to homelessness, Mā ca kho tvaṁ, ayye, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātūti. ‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’
“ehi tvaṁ, bhikkhu, mama vacanena taṁ bhikkhuṁ āmantehi ‘satthā taṁ, āvuso, āmantetī’”ti. “Please, monk, in my name tell that monk that the Teacher summons him.” “saccaṁ kira tvaṁ, bhikkhu, pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyasi, na bhikkhūnaṁ veyyāvaccaṁ karosi cīvarakārasamaye”ti? “Is it really true, monk, that after your meal, on your return from almsround, you entered your dwelling, where you adhered to passivity and silence, and you didn’t help the mendicants out when it was time to sew robes?”
sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi …pe… atthassa viññāpaniyā pariyāpannāya anissitāyā”ti. It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.”
“na kho te taṁ, nanda, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ ākoṭitapaccākoṭitāni cīvarāni pārupeyyāsi, akkhīni ca añjeyyāsi, acchañca pattaṁ dhāreyyāsi. “Nanda, as a gentleman who has gone forth in faith from the lay life to homelessness, it’s not appropriate for you to dress in nicely pressed and ironed robes, apply eyeshadow, and carry a polished black bowl. Etaṁ kho te, nanda, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ āraññiko ca assasi, piṇḍapātiko ca paṁsukūliko ca kāmesu ca anapekkho vihareyyāsī”ti. It’s appropriate for you to stay in the wilderness, eat only almsfood, wear rag robes, and live without concern for sensual pleasures.”
“kiṁ nu kho tvaṁ, tissa, ekamantaṁ nisinno dukkhī dummano assūni pavattayamāno”ti? “Tissa, why are you sitting there so miserable and sad, with tears flowing?” “Tathāhi pana tvaṁ, tissa, vattā no ca vacanakkhamo; “That’s because you admonish others, but don’t accept admonition yourself. na kho te taṁ, tissa, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ vattā no ca vacanakkhamo. As a gentleman who has gone forth in faith from the lay life to homelessness, it’s not appropriate for you to admonish others without accepting admonition yourself. ‘yaṁ tvaṁ vattā ca assa vacanakkhamo cā’”ti. admonish others and accept admonition yourself.”
“ehi tvaṁ, bhikkhu, mama vacanena theraṁ bhikkhuṁ āmantehi: “Please, monk, in my name tell the mendicant Senior that “saccaṁ kira tvaṁ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti? “Is it really true, Senior, that you live alone and praise living alone?” “Yathā kathaṁ pana tvaṁ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti? “But in what way do you live alone and praise living alone?”
“Yathā kathaṁ pana tvaṁ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti? “But what kind of ambrosial Dhamma talk has the Buddha anointed you with?”
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi; ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṁ pacchā avaca; pacchā vacanīyaṁ pure avaca. Sahitaṁ me, asahitaṁ te. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ ‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti. ‘You don’t understand this teaching and training … get yourself out of this—if you can!’
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? “But how do you see the detailed meaning of my brief statement?” Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? “But how do you see the detailed meaning of my brief statement?” Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti? How would you answer?” Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti. That’s how you should answer such a question.” "
Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti? How would you answer?” Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti. That’s how you should answer such a question.” "
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? “But how do you see the detailed meaning of my brief statement?” Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? “But how do you see the detailed meaning of my brief statement?” Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? “But how do you see the detailed meaning of my brief statement?” Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? “But how do you see the detailed meaning of my brief statement?” Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? “But how do you see the detailed meaning of my brief statement?” Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? “But how do you see the detailed meaning of my brief statement?” Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? “But how do you see the detailed meaning of my brief statement?” Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? “But how do you see the detailed meaning of my brief statement?” Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“ehi tvaṁ, bhikkhu, mama vacanena tissaṁ bhikkhuṁ āmantehī”ti. “Please, monk, in my name tell the mendicant Tissa that the Teacher summons him.” “saccaṁ kira tvaṁ, tissa, sambahulānaṁ bhikkhūnaṁ evamārocesi: “Is it really true, Tissa, that you informed several mendicants that
“alaṁ, vakkali, mā tvaṁ mañcake samadhosi. “It’s all right, Vakkali, don’t get up. ‘Suṇāvuso tvaṁ, vakkali, bhagavato vacanaṁ dvinnañca devatānaṁ. ‘Vakkali, hear the word of the Buddha and two deities.
“ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: “Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: “Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: “Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him:
Tasmātiha tvaṁ, rādha, rūpaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. So you should see form as Māra, the murderer, the murdered, the diseased, the boil, the dart, the misery, the miserable. Tasmātiha tvaṁ, rādha, viññāṇaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. So you should see consciousness as Māra, the murderer, the murdered, the diseased, the boil, the dart, the misery, the miserable.
“alaṁ, bhikkhu, mā tvaṁ mañcake samadhosi. “It’s all right, mendicant, don’t get up. “Kacci pana taṁ, bhikkhu, attā sīlato upavadatī”ti? “I hope you have no reason to blame yourself when it comes to ethical conduct?” taṁ → tvaṁ (bj, pts1ed); te (sya-all, km, mr) “No ce kira tvaṁ, bhikkhu, sīlavisuddhatthaṁ mayā dhammaṁ desitaṁ ājānāsi, atha kimatthaṁ carahi tvaṁ, bhikkhu, mayā dhammaṁ desitaṁ ājānāsī”ti? “If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?” Sādhu kho tvaṁ, bhikkhu, rāgavirāgatthaṁ mayā dhammaṁ desitaṁ ājānāsi. It’s good that you understand that I’ve taught the Dhamma for the purpose of the fading away of greed.
“alaṁ, bhikkhu, mā tvaṁ mañcake samadhosi. “It’s all right, mendicant, don’t get up. “No ce kira tvaṁ, bhikkhu, sīlavisuddhatthaṁ mayā dhammaṁ desitaṁ ājānāsi, atha kimatthaṁ carahi tvaṁ, bhikkhu, mayā dhammaṁ desitaṁ ājānāsī”ti? “If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?” Sādhu kho tvaṁ, bhikkhu, anupādāparinibbānatthaṁ mayā dhammaṁ desitaṁ ājānāsi. It’s good that you understand that I’ve taught the Dhamma for the purpose of complete extinguishment by not grasping.
Iminā tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katamasmiṁ janapade viharissasī”ti? Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” Sakkhissasi kho tvaṁ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṁ janapade vatthuṁ. Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. Yassadāni tvaṁ, puṇṇa, kālaṁ maññasī”ti. Now, Puṇṇa, go at your convenience.”
Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti. when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?” tato tvaṁ, mālukyaputta, na tena. you won’t be ‘by that’. Yato tvaṁ, mālukyaputta, na tena; When you’re not ‘by that’, tato tvaṁ, mālukyaputta, na tattha. you won’t be ‘in that’. Yato tvaṁ, mālukyaputta, na tattha; When you’re not ‘in that’, tato tvaṁ, mālukyaputta, nevidha, na huraṁ, na ubhayamantarena. you won’t be in this world or the world beyond or in between the two. Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi: It’s good that you understand the detailed meaning of what I’ve said in brief like this.” And he repeated the verses in full.
“assosi no tvaṁ, bhikkhu, imaṁ dhammapariyāyan”ti? “Monk, did you hear that exposition of the teaching?” “Uggaṇhāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. “Learn that exposition of the teaching, Pariyāpuṇāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. memorize it, Dhārehi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. and remember it.
“Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. “Then, student, invite him in my name for tomorrow’s meal.” “Evamevaṁ pana tvaṁ, māṇavaka, samaṇassa udāyissa vaṇṇaṁ bhāsasi. She said to him, “You keep praising the ascetic Udāyī like this. “Tathā hi pana tvaṁ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṁ oguṇṭhitvā etadavoca: “Madam, that’s because you put on a pair of shoes, sat on a high seat, and covered your head before inviting him to teach. “Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. “Then, student, invite him in my name for tomorrow’s meal.”
Yadā ca kho te, ambho purisa, imesaṁ catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ aññataro vā aññataro vā kuppissati, tato tvaṁ, ambho purisa, maraṇaṁ vā nigacchasi, maraṇamattaṁ vā dukkhaṁ. But when one or other of these four poisonous vipers gets angry with you, you’ll meet with death or deadly pain.
“Tena hi tvaṁ, nanda, sāmikānaṁ gāvo niyyātehī”ti. “Well then, Nanda, return the cows to their owners.” niyyātehī”ti → nīyyādehīti (bj); niyyādehīti (sya-all, km, pts1ed) “Niyyāteheva tvaṁ, nanda, sāmikānaṁ gāvo”ti. “Still, Nanda, you should return them to their owners.”
Sādhu kho tvaṁ, moggallāna, bhikkhūnaṁ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti. It’s good that you’ve taught this explanation of the corrupt and the uncorrupted.”
“Tena hi tvaṁ, gahapati, ālinde uttarāsaṅgaṁ paññapetvā tiṇakalāpaṁ okāsehī”ti. “Well, then, householder, place your upper robe on the porch and spread a handful of grass on it.”
“Taggha tvaṁ, gāmaṇi, evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
“Iminā tvaṁ, gāmaṇi, dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṁ nehi: “With this present phenomenon that is seen, known, immediate, attained, and fathomed, you may infer to the past and future:
jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe”ti? Do you know the Koliyan officers with drooping headdresses?” jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe sīlavante vā te dussīle vā”ti? Are the Koliyan officers with drooping headdresses moral or immoral?” Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi. Evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. If you gain such mental immersion, you can give up that state of uncertainty. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. If you gain such mental immersion, you can give up that state of uncertainty. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. If you gain such mental immersion, you can give up that state of uncertainty. tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. If you gain such mental immersion, you can give up that state of uncertainty. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. If you gain such mental immersion, you can give up that state of uncertainty. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. sn42.13 Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. sn42.13 Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. sn42.13 Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsī”ti. If you gain such mental immersion, you can give up that state of uncertainty.”
“ehi tvaṁ, ambho purisa, toraṇavatthusmiṁ tathārūpaṁ samaṇaṁ vā brāhmaṇaṁ vā jāna yamahaṁ ajja payirupāseyyan”ti. “Please, mister, check if there’s a suitable ascetic or brahmin in Toraṇavatthu to whom I can pay homage.” “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.”
Eso hi te, udāyi, maggo paṭiladdho, yo te bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathā tvaṁ: For that is indeed the path that you acquired. When developed and cultivated as you’re living in such a way, it will bring you to such a state that you will understand:
“Tasmātiha tvaṁ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. “Well then, mendicant, you should purify the starting point of skillful qualities. Yato kho te, bhikkhu, sīlañca suvisuddhaṁ bhavissati diṭṭhi ca ujukā, tato tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation in three ways, depending on and grounded on ethics. Idha tvaṁ, bhikkhu, ajjhattaṁ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; Meditate observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ tividhena bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti. When you develop the four kinds of mindfulness meditation in these three ways, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”
Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen.
“Tasmātiha tvaṁ, bāhiya, ādimeva visodhehi kusalesu dhammesu. “Well then, Bāhiya, you should purify the starting point of skillful qualities. Yato ca kho te, bāhiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics. Idha tvaṁ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yato kho tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti. When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”
“Tasmātiha tvaṁ, uttiya, ādimeva visodhehi kusalesu dhammesu. “Well then, Uttiya, you should purify the starting point of skillful qualities. Yato ca kho te, uttiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics. Idha tvaṁ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yato kho tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tvaṁ, uttiya, gamissasi maccudheyyassa pāran”ti. When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you’ll pass beyond Death’s domain.”
‘ehi tvaṁ, samma medakathālike, caṇḍālavaṁsaṁ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti. ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’ ‘tvaṁ, samma medakathālike, mamaṁ rakkha, ahaṁ taṁ rakkhissāmi. ‘You look after me, dear Medakathālikā, and I’ll look after you. Tvaṁ, ācariya, attānaṁ rakkha, ahaṁ attānaṁ rakkhissāmi. You should look after yourself, and I’ll look after myself.
“ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda: “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
“Tasmātiha tvaṁ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. “Well then, mendicant, you should purify the starting point of skillful qualities. Idha tvaṁ, bhikkhu, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesu. Live restrained in the monastic code, conducting yourself well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken. Yato kho tvaṁ, bhikkhu, pātimokkhasaṁvarasaṁvuto viharissasi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhassu sikkhāpadesu; tato tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi. When you’ve done this, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics. Idha tvaṁ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti. When you develop the four kinds of mindfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”
“Tasmātiha tvaṁ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. “Well then, mendicant, you should purify the starting point of skillful qualities. Idha tvaṁ, bhikkhu, kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāvessasi. Give up bad conduct by way of body, speech, and mind and develop good conduct by way of body, speech, and mind. Yato kho tvaṁ, bhikkhu, kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāvessasi, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāvessasi, manoduccaritaṁ pahāya manosucaritaṁ bhāvessasi, tato tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi. When you’ve done this, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics. Idha tvaṁ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti …pe… When you develop the four kinds of mindfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.” …
“gaccha kho tvaṁ, ānanda, “Go now, Ānanda, “appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati. “Relax, Wicked One. The final extinguishment of the Realized One will be soon. Na ciraṁ → nacirasseva (mr)
“ehi tvaṁ, gahapati, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda: “Please, householder, go to the Buddha, and in my name bow with your head to his feet. Say to him: “Tasmātiha tvaṁ, dīghāvu, imesu catūsu sotāpattiyaṅgesu patiṭṭhāya cha vijjābhāgiye dhamme uttari bhāveyyāsi. “In that case, Dīghāvu, grounded on these four factors of stream-entry you should further develop these six things that play a part in realization. Idha tvaṁ, dīghāvu, sabbasaṅkhāresu aniccānupassī viharāhi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññīti. You should meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation. “Mā tvaṁ, tāta dīghāvu, evaṁ manasākāsi. Jotika said, “Dear Dīghāvu, don’t focus on that. Iṅgha tvaṁ, tāta dīghāvu, yadeva te bhagavā āha, tadeva tvaṁ sādhukaṁ manasi karohī”ti. Come on, dear Dīghāvu, you should closely focus on what the Buddha is saying.”
“yadā tvaṁ, ambho purisa, passeyyāsi bhagavantaṁ āgacchantaṁ arahantaṁ sammāsambuddhaṁ, atha amhākaṁ āroceyyāsī”ti. “My good man, let us know when you see the Blessed One coming, the perfected one, the fully awakened Buddha.”
‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhāya pācīnamukho yāhi. ‘Please, good people, rising early you should face east and walk. So tvaṁ mā sobbhaṁ parivajjehi, mā papātaṁ, mā khāṇuṁ, mā kaṇḍakaṭhānaṁ, mā candaniyaṁ, mā oḷigallaṁ. Do not avoid a pit, a cliff, a stump, thorny ground, a swamp, or a sewer. kaṇḍakaṭhānaṁ → kaṇḍakādhānaṁ (bj); kaṇṭakaṭṭhānaṁ (sya-all); kaṇṭakaṁ ṭhānaṁ (pts1ed); kaṇḍakaṁ ṭhānaṁ (mr) | candaniyaṁ → candanikaṁ (bj, sya-all) | oḷigallaṁ → oligallaṁ (bj) Evaṁ tvaṁ, ambho purisa, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasī’ti. And when your body breaks up, after death, you’ll be reborn in a good place, a heaven realm.’
“katihi tvaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti? “Godhā, how many things must a person have for you to recognize them as a stream-enterer, not liable to be reborn in the underworld, bound for awakening?” katihi → katīhi (bj, pts1ed, mr) " Tvaṁ pana, mahānāma, katihi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti? But Mahānāma, how many things must a person have for you to recognize them as a stream-enterer?” “Āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. “Hold on, Mahānāma, hold on! ‘katihi tvaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ’? sn55.23 Tvaṁ pana, mahānāma, katamehi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan’ti? sn55.23 ‘āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. sn55.23 “Evaṁvādī tvaṁ, godhe, mahānāmaṁ sakkaṁ kiṁ vadesī”ti? “Godhā, what do you have to say to Mahānāma when he speaks like this?”
“ehi tvaṁ, ambho purisa, yenāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vanda: “Please, mister, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: “handa kuto nu tvaṁ, ānanda, āgacchasi divādivassā”ti? “So, Ānanda, where are you coming from in the middle of the day?”
“ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda: “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo, cara vādappamokkhāya. Niggahitosi, nibbeṭhehi vā sace pahosī’ti. ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ Adhiciṇṇaṁ te → āciṇṇaṁ te (bj); āciṇṇante (sya-all, km, pts1ed) "
“Yathā kathaṁ pana tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti? “How so, mendicant?” Sādhu kho tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti. It’s good that you remember the four noble truths as I’ve taught them.
“Yathā kathaṁ pana tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti? “How so, mendicant?” Sādhu kho tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti. It’s good that you remember the four noble truths as I’ve taught them. Evaṁ kho tvaṁ, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti. That’s how you should remember the four noble truths as I’ve taught them.
So kho tvaṁ, ambho purisa, divase divase tīhi tīhi sattisatehi haññamāno vassasatāyuko vassasatajīvī vassasatassa accayena anabhisametāni cattāri ariyasaccāni abhisamessasī’ti. And you’ll live for a hundred years being struck with three hundred spears every day. But when a hundred years have passed, you will comprehend the four noble truths for the first time.’
‘Kathaṁ pana tvaṁ, ambho purisa, ummatto kathaṁ viceto? ‘But how is it that you’re mad? How have you lost your mind? ‘Taggha tvaṁ, ambho purisa, ummatto taggha viceto. ‘Well, mister, you’re definitely mad, you’ve definitely lost your mind.