Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā → naḷāgāro vā tiṇāgāro vā (bj) | aggi mutto → aggimukko (bj); aggi mukko (sya-all, km, pts1ed) "
Taṁ kiṁ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.
“Tīṇimāni, bhante, gandhajātāni, yesaṁ anuvātaṁyeva gandho gacchati, no paṭivātaṁ. “Sir, there are these three kinds of fragrance that spread only with the wind, not against it. imāni kho, bhante, tīṇi gandhajātāni, yesaṁ anuvātaṁyeva gandho gacchati, no paṭivātaṁ. These are the three kinds of fragrance that spread only with the wind, not against it. Atthi nu kho, bhante, kiñci gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti? Is there a kind of fragrance that spreads with the wind, and against it, and both ways?” “Atthānanda, kiñci gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti. “There is, Ānanda, such a kind of fragrance.” Atthānanda, kiñci gandhajātaṁ → atthānanda gandhajātaṁ (bj, sya-all, km, pts1ed) “Katamañca pana, bhante, gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti? “So what, sir, is that kind of fragrance?” Idaṁ kho taṁ, ānanda, gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatīti. This is the kind of fragrance that spreads with the wind, and against it, and both. Na pupphagandho paṭivātameti, The fragrance of flowers doesn’t spread against the wind, Satañca gandho paṭivātameti, but the fragrance of the good spreads against the wind;
Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. A householder or their child approaches and invites them for the next day’s meal. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. A householder or their child approaches and invites them for the next day’s meal.
Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni panassa na bahudeva uppajjanti. Appābādho hoti. They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds—usually don’t come up. Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni me na bahudeva uppajjanti. Appābādhohamasmi. I’m healthy …
“Adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. “Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.”
Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tānissa na bahudeva uppajjanti. They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by overexertion, or as the result of past deeds—usually don’t come up. Yāni kho pana tāni vedayitāni—pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā—tāni me na bahudeva uppajjanti. Appābādhohamasmi. I’m healthy.
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi. Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree. abhisaṅkhāsi → abhisaṅkhāresi (sya-all, mr) | pavattesi → pātesi (bj, pts1ed) ‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti. ‘Because, my good sir, a violent storm came and felled and uprooted my home.’ ‘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?’ ‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti. ‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’ Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ. Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed. abhisaṅkhāsi → abhisaṅkhāri (sya-all, mr)
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi … Even if violent storms were to blow up out of the east, the west, the north, and the south, atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi … an6.55 atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya; they couldn’t make it shake or rock or tremble.
Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. Take a person who is the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role. Evamevaṁ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. “In the same way, take a person who is the sweetest of the sweet … “Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya …pe… yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti. For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.”
Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṁsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṁ hoti, anuvātaṁ yojanasataṁ gandho gacchati, When the Shady Orchid Tree of the Gods of the Thirty-Three has fully blossomed, the gods are elated. For four heavenly months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation. When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues.
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.”
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.
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya; And violent storms were to blow up out of the east, the west, the north, and the south. atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya. They couldn’t make it tremor and tremble and quake.
Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Would you and the mendicant Saṅgha please accept a meal from me tomorrow?”
Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial pit. yaññavāṭassa → yaññāvāṭassa (bj, pts1ed, mr); yaññavātassa (sya-all) “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”
Ettāvatāpi kho, bho, katameva etaṁ, yato kho so bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti. “This much, sir, I managed to do. At least Master Ānanda will take the opportunity to visit tomorrow.”
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.” “Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Well, masters, it’s because I’ve invited the Buddha for tomorrow’s meal together with the mendicant Saṅgha.” “adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from us.” “adhivutthaṁ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti. “I have already accepted tomorrow’s meal from Ambapālī the courtesan.” adhivutthaṁ → adhivāsitaṁ (sya-all, km) “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.”
“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” adhivāsetu → adhivāsetveva (bj, pts-vp-pli1) adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena, The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal. “kiṁ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti? “Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?” “Na me, bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; “There is no marriage, Sela, and the king is not coming. So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. He has been invited by me for tomorrow’s meal together with the mendicant Saṅgha.”
Tena kho pana samayena mahā akālamegho udapādi sattāhavaddalikā sītavātaduddinī. Just then a great storm blew up out of season, bringing seven days of rain, cold winds, and clouds.
Tena kho pana samayena aññatarena upāsakena buddhappamukho bhikkhusaṅgho svātanāya bhattena nimantito hoti. Now at that time a certain lay follower had already invited the Sangha of monks headed by the Buddha for the meal on the following day.
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.”
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.”
Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. Suppose there was a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with latches fastened and windows shuttered.
Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. So Kāḷī got up later in the day. ‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti? ‘You’re getting up later in the day—what’s up with you, wench?’ ‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi. ‘Oh, so nothing’s up, you naughty maid, but you get up later in the day!’ Angry and upset, she blurted out angry words. Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. So Kāḷī got up even later in the day. Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. In the same way, a mendicant may be the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they don’t encounter any disagreeable criticism.
Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti. There comes a time, in the last month of summer, when they look for wind by using a palm-leaf or fan, and even the grasses in the drip-fringe of a thatch roof don’t stir.
Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” Adhivāsetu → adhivāsetu ca (pts1ed, mr) " “suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṁ bhikkhusaṅghena. “Listen, gentlemen. I have invited the ascetic Gotama together with the Saṅgha of mendicants for tomorrow’s meal.
Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya. “Suppose a person carrying a blazing grass torch was to walk against the wind.
Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. A householder or their child approaches and invites them for the next day’s meal. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. A householder or their child approaches and invites them for the next day’s meal.
“adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. “Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.”
Ahaṁ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. But sometimes I even stay in bungalows, plastered inside and out, draft-free, with latches fastened and windows shuttered. phusitaggaḷesu → phussitaggalesu (bj); phussitaggaḷesu (cck, pts1ed)
‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. ‘Sir, would the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me?’
Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Would you and the mendicant Saṅgha please accept a meal from me tomorrow?”
“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena. The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal. “kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti? “Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?” “Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; “There is no marriage, Sela, and the king is not coming. So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. He has been invited by me for tomorrow’s meal together with the mendicant Saṅgha.”
“Kacci pana, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppan”ti? “I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat?” “Taggha, brāhmaṇa, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ tumhādisehi rakkhakehi gopakehī”ti. “Indeed it is, brahmin. And it is like that owing to such protectors and guardians as yourself.” “Taggha, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ bhavantehi jhāyīhi jhānasīlīhi. “Surely, Master Ānanda, it is owing to the venerables who meditate, making a habit of meditating.
Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. aggi mutto → aggimukko (bj, pts1ed)
Atha kho, bhikkhave, sakko devānamindo paṭaliyo upāhanā orohitvā khaggaṁ aññesaṁ datvā chattaṁ apanāmetvā dvāreneva assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme anuvātaṁ pañjaliko namassamāno aṭṭhāsi. Sakka took off his boots, gave his sword to others, and, putting down his sunshade, entered the hermitage through a gate he happened upon. He stood downwind of those seers, revering them with joined palms.
Seyyathāpi, bhikkhave, kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?” kvāssa patiṭṭhitā → kvassa patiṭṭhitā (pts1ed, pts2ed); kattha patiṭṭhitā (mr) "
So tattha bhuttāvī ca hoti yāvadattho, nimantito ca svātanāya, piṇḍapāto cassa pūro. There they eat as much as they like, get invited back tomorrow, and have plenty of almsfood. ‘bhuttāvī camhi yāvadattho, nimantito camhi svātanāya, piṇḍapāto ca myāyaṁ pūro, lābhī camhi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū appapuññā appesakkhā na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. ‘I ate as much as I liked, got invited back tomorrow, and had plenty of almsfood. I get robes, almsfood, lodgings, and medicines and supplies for the sick. But these other mendicants have little merit or significance, so they don’t get these things.’
Tassa verambhavātakkhittassa aññeneva pādā gacchanti, aññena pakkhā gacchanti, aññena sīsaṁ gacchati, aññena kāyo gacchati. Their feet go one way, their wings another, their head another, and their body another. Tassa aññe cīvaraṁ haranti, aññe pattaṁ haranti, aññe nisīdanaṁ haranti, aññe sūcigharaṁ haranti, verambhavātakkhittasseva sakuṇassa. Some take his robe, others his bowl, others his sitting cloth, others his needle case, just like the bird flung about by the gale-force winds.
“Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. “Then, student, invite him in my name for tomorrow’s meal.” “adhivāsetu kira, bhavaṁ udāyī amhākaṁ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. “Sir, might Master Udāyī please accept an offering of tomorrow’s meal from my teacher’s wife, the brahmin lady of the Verahaccāni clan.” “Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. “Then, student, invite him in my name for tomorrow’s meal.” “adhivāsetu kira bhavaṁ udāyī amhākaṁ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. sn35.133
“idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapati, vātaṁ vā so jālena bādhetabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṁ āvāretabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyyā”ti. “See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop placing the mind and keeping it connected would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.”
So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it, So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it, So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it, So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it,
“seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? “Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?” bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā → kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya (bj); kūṭāgāraṁ vā kūṭāgārasālā vā uttarāya (sya-all) | rasmi → rasmiyo (sya-all, mr) | kvāssa → kāya (sya-all, pts1ed, mr) "
Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito”ti. There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and trembles!” Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito”ti. There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and trembles!”
Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. neva saṅkampeyya → neva naṁ saṅkampeyya (bj, pts1ed) "
Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble.