No cedaṁ, bhikkhave, sakkā abhavissa akusalaṁ pajahituṁ, nāhaṁ evaṁ vadeyyaṁ: If it wasn’t possible, I wouldn’t say: cedaṁ → no ce taṁ (bj, sya-all, km, pts1ed, mr) Akusalañca hidaṁ, bhikkhave, pahīnaṁ ahitāya dukkhāya saṁvatteyya nāhaṁ evaṁ vadeyyaṁ: And if giving up the unskillful led to harm and suffering, I would not say: Akusalañca hidaṁ, bhikkhave → akusalaṁ bhikkhave (mr) " No cedaṁ, bhikkhave, sakkā abhavissa kusalaṁ bhāvetuṁ, nāhaṁ evaṁ vadeyyaṁ: If it wasn’t possible, I wouldn’t say: Kusalañca hidaṁ, bhikkhave, bhāvitaṁ ahitāya dukkhāya saṁvatteyya, nāhaṁ evaṁ vadeyyaṁ: If developing the skillful led to harm and suffering I wouldn’t say:
‘theropi maṁ na vadeyya, majjhimopi maṁ na vadeyya, navopi maṁ na vadeyya; ‘No mendicant, whether senior, middle, or junior, should admonish me; therampāhaṁ na vadeyyaṁ, majjhimampāhaṁ na vadeyyaṁ, navampāhaṁ na vadeyyaṁ. and I shouldn’t admonish any mendicant, whether senior, middle, or junior. Thero cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ. If a mendicant—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’ viheṭheyyaṁ → viheseyyampi naṁ (bj, sya-all, km, pts1ed) Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya, ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ’.
‘theropi maṁ na vadeyya, majjhimopi maṁ na vadeyya, navopi maṁ na vadeyya; ‘No mendicant, whether senior, middle, or junior, should admonish me; therampāhaṁ na vadeyyaṁ, majjhimampāhaṁ na vadeyyaṁ, navampāhaṁ na vadeyyaṁ. and I shouldn’t admonish any mendicant, whether senior, middle, or junior. Thero cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ. If a mendicant—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’ Majjhimo cepi maṁ vadeyya … navo cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ’.
‘theropi maṁ vadeyya, majjhimopi maṁ vadeyya, navopi maṁ vadeyya; ‘Any mendicant, whether senior, middle, or junior, should admonish me; therampāhaṁ vadeyyaṁ, majjhimampāhaṁ vadeyyaṁ, navampāhaṁ vadeyyaṁ. and I should admonish any mendicant, whether senior, middle, or junior. Thero cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ. If a mendicant—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’ Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ’.
‘theropi maṁ vadeyya, majjhimopi maṁ vadeyya, navopi maṁ vadeyya; ‘Any mendicant, whether senior, middle, or junior, may admonish me; therampāhaṁ vadeyyaṁ, majjhimampāhaṁ vadeyyaṁ, navampāhaṁ vadeyyaṁ. and I’ll admonish any mendicant, whether senior, middle, or junior. Thero cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ. If a mendicant—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’ Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ’.
“Yo kho maṁ, paribbājakā, evaṁ vadeyya: “Wanderers, someone might say to me: paribbājakā → paribbājako (mr) Yo kho maṁ, paribbājakā, evaṁ vadeyya: Wanderers, someone might say to me: Yo kho maṁ, paribbājakā, evaṁ vadeyya: Wanderers, someone might say to me:
“Yo, bhikkhave, evaṁ vadeyya: “Mendicants, suppose you say: Yo → yo kho (sya-all, km); yo ca kho (mr) Yo ca kho, bhikkhave, evaṁ vadeyya: Suppose you say: Yo, bhikkhave, evaṁ vadeyya: Mendicants, suppose you say: Yo ca kho, bhikkhave, evaṁ vadeyya: Suppose you say:
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ na jānāmīti vadeyyaṁ, taṁ mamassa musā. If I were to say that ‘I do not know … the world with its gods’, I would be lying. Yaṁ, bhikkhave …pe… tamahaṁ jānāmi ca na ca jānāmīti vadeyyaṁ, tampassa tādisameva. If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same. tampassa → taṁ pissa (sya-all, km); taṁ mamassa (mr) Yaṁ, bhikkhave …pe… tamahaṁ neva jānāmi na na jānāmīti vadeyyaṁ, taṁ mamassa kali. If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.
Yo kho, paribbājakā, evaṁ vadeyya: Wanderers, if someone should say: ‘ahametaṁ anabhijjhaṁ dhammapadaṁ paccakkhāya abhijjhāluṁ kāmesu tibbasārāgaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: ‘I’ll reject this Dhamma footprint of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them: Yo kho, paribbājakā, evaṁ vadeyya: If someone should say: ‘ahametaṁ abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: ‘I’ll reject this Dhamma footprint of good will, and describe a true ascetic or brahmin who has ill will and malicious intent.’ Then I’d say to them: Yo kho, paribbājakā, evaṁ vadeyya: If someone should say: ‘ahametaṁ sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: ‘I’ll reject this Dhamma footprint of right mindfulness, and describe a true ascetic or brahmin who is unmindful, with no situational awareness.’ Then I’d say to them: Yo kho, paribbājakā, evaṁ vadeyya: If someone should say: ‘ahametaṁ sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: ‘I’ll reject this Dhamma footprint of right immersion, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them:
Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti. And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me. Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti. So if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito …pe… yañhi taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti. It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito …pe… mameva taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti. It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Idha, bhikkhave, bhikkhu evaṁ vadeyya: Take a mendicant who says: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya → ettako pāṭho dīghanikāye (dn16:4.8.1) na dissati, peyyālamukhena dassito " Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says:
Tamenaṁ rājā evaṁ vadeyya: The king would say: Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā musalaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: Suppose a man was to put on a black cloth, mess up his hair, and put a club on his shoulder. Then he approaches a large crowd and says: kāḷavatthaṁ → kāḷakaṁ vatthaṁ (bj, sya-all, km, pts1ed) Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā bhasmapuṭaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: Suppose a man was to put on a black cloth, mess up his hair, and put a sack of ashes on his shoulder. Then he approaches a large crowd and says: bhasmapuṭaṁ → assapuṭaṁ (bj, sya-all, km, pts1ed) " Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: Suppose a man was to put on a black cloth and mess up his hair. Then he approaches a large crowd and says:
“Akusalarāsīti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. “Mendicants, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’. vadamāno pañca nīvaraṇe → ime pañcanīvaraṇe (bj) Akusalarāsīti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’.
Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: For if anyone should be rightly called ‘an all-round snare of Māra’, it’s females. ‘samantapāso mārassā’ti mātugāmaṁyeva sammā vadamāno vadeyya: an5.55
Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti. And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me. mameva taṁ, bhikkhave, sammā → mameva taṁ sammā (?) Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’”ti. So if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.” "
‘attheso mayi dhammo’ti, ‘atthī’ti naṁ vadeyyaṁ: that quality is found in me, I will tell them that it is. ‘nattheso mayi dhammo’ti, ‘natthī’ti naṁ vadeyyaṁ: that quality is not found in me, I will tell them that it is not.”
Idha, bhikkhave, bhikkhu evaṁ vadeyya: Take a mendicant who says: So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! … Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! … Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! … Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! … Idha pana bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? Would it be right to say that that ox will never again invade the crops?” Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? Would it be right to say that now dust will never appear at this crossroad again?” na dāni amusmiṁ → na dānāmusmiṁ (bj); na dāni amukasmiṁ (mr) Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?” Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amuṁ purisaṁ punadeva bhojanaṁ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? Would it be right to say that now food will never appeal to this person again?” Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? Would it be right to say that now waves will never appear in this lake again?” Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”
“Yañhi taṁ, brāhmaṇa, sammā vadamāno vadeyya: “Brahmin, if anyone should be rightly said to ‘akhaṇḍaṁ acchiddaṁ asabalaṁ akammāsaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caratī’ti, mameva taṁ, brāhmaṇa, sammā vadamāno vadeyya: live the celibate life unbroken, impeccable, spotless, and unmarred, full and pure, it’s me.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I lack taste. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m indelicate. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m a teacher of inaction. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m a teacher of annihilationism. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m disgusted. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m an exterminator. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m a mortifier. “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, brahmin, a sense in which you could rightly say that Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m an abortionist.
“Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: “There is, Sīha, a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And there is a sense in which you could rightly say that Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I teach inaction. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I teach action. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I teach annihilationism. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m disgusted. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m an exterminator. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m a mortifier. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m an abortionist. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: And what’s the sense in which you could rightly say that Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: In this sense you could rightly say that I’m ambitious.”
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: they should be told: ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: they should be told: ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: they should be told: ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: they should be told: ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: they should be told: ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: they should be told: ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: they should be told: ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: they should be told: ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: they should be told:
atha puratthimāya disāya ṭhito puriso evaṁ vadeyya: Then the man standing in the east would say: atha dakkhiṇāya disāya ṭhito puriso evaṁ vadeyya: Then the man standing in the south would say:
Seyyathāpi, āvuso, puriso daliddova samāno aḍḍhavādaṁ vadeyya, adhanova samāno dhanavāvādaṁ vadeyya, abhogova samāno bhogavāvādaṁ vadeyya. Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy. Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṁ vadeyya, dhanavāva samāno dhanavāvādaṁ vadeyya, bhogavāva samāno bhogavāvādaṁ vadeyya. Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy.
Seyyathāpi, āvuso, sahāyako sahāyakaṁ evaṁ vadeyya: Suppose one friend was to say to another: So kiñcideva dhanakaraṇīye samuppanne sahāyako sahāyakaṁ evaṁ vadeyya: ‘attho me, samma, dhanena. Dehi me dhanan’ti. Then when some payment falls due, that friend says to their friend: ‘I need some money, my dear friend. Give me some.’ So evaṁ vadeyya: They’d say: So evaṁ vadeyya: They’d say: So evaṁ vadeyya: They’d say: So evaṁ vadeyya: They’d say: So evaṁ vadeyya: They’d say: So evaṁ vadeyya: They’d say: So evaṁ vadeyya: They’d say:
Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. When an ordinary person speaks praise of the Realized One, they speak only of trivial, insignificant details of mere ethics. Katamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya? And what are the trivial, insignificant details of mere ethics that an ordinary person speaks of? iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. Idaṁ kho, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. These are the trivial, insignificant details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One.
tatra ce maṁ samaṇo gotamo evaṁ vadeyya: He might say to me: tatra ce maṁ samaṇo gotamo evaṁ vadeyya: He might say to me: tatra ce maṁ samaṇo gotamo evaṁ vadeyya: dn4 tatra ce maṁ samaṇo gotamo evaṁ vadeyya: dn4 ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti? and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood?” ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyya. and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood. ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti. and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood.” ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti? dn4 ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti. dn4 ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti? dn4 ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti. dn4 ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti? dn4 ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti. dn4 ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti. dn4 ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti? dn4
Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: But the one lacking faith and confidence would say to them: “Vadeyya, bhante”ti. “They would, sir.” Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: But the one lacking faith and confidence would say to them: “Vadeyya, bhante”ti. “They would, sir.”
“Yo nu kho, lohicca, evaṁ vadeyya: “Lohicca, suppose someone were to say: “Yo nu kho, lohicca, evaṁ vadeyya: “Lohicca, suppose someone were to say: Iti kira, lohicca, yo evaṁ vadeyya: So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi, Evameva kho, lohicca, yo evaṁ vadeyya: In the same way, suppose someone were to say: Iti kira, lohicca, yo evaṁ vadeyya: dn12 Evameva kho, lohicca, yo evaṁ vadeyya: dn12
‘Kiṁpaccayā jarāmaraṇan’ti iti ce vadeyya, ‘jātipaccayā jarāmaraṇan’ti iccassa vacanīyaṁ. If they say, ‘What is a condition for old age and death?’ you should answer, ‘Rebirth is a condition for old age and death.’ ‘Kiṁpaccayā jātī’ti iti ce vadeyya, ‘bhavapaccayā jātī’ti iccassa vacanīyaṁ. If they say, ‘What is a condition for rebirth?’ you should answer, ‘Continued existence is a condition for rebirth.’ ‘Kiṁpaccayā bhavo’ti iti ce vadeyya, ‘upādānapaccayā bhavo’ti iccassa vacanīyaṁ. If they say, ‘What is a condition for continued existence?’ you should answer, ‘Grasping is a condition for continued existence.’ ‘Kiṁpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṁ. If they say, ‘What is a condition for grasping?’ you should answer, ‘Craving is a condition for grasping.’ ‘Kiṁpaccayā taṇhā’ti iti ce vadeyya, ‘vedanāpaccayā taṇhā’ti iccassa vacanīyaṁ. If they say, ‘What is a condition for craving?’ you should answer, ‘Feeling is a condition for craving.’ ‘Kiṁpaccayā vedanā’ti iti ce vadeyya, ‘phassapaccayā vedanā’ti iccassa vacanīyaṁ. If they say, ‘What is a condition for feeling?’ you should answer, ‘Contact is a condition for feeling.’ ‘Kiṁpaccayā phasso’ti iti ce vadeyya, ‘nāmarūpapaccayā phasso’ti iccassa vacanīyaṁ. If they say, ‘What is a condition for contact?’ you should answer, ‘Name and form are conditions for contact.’ ‘Kiṁpaccayā nāmarūpan’ti iti ce vadeyya, ‘viññāṇapaccayā nāmarūpan’ti iccassa vacanīyaṁ. If they say, ‘What is a condition for name and form?’ you should answer, ‘Consciousness is a condition for name and form.’ ‘Kiṁpaccayā viññāṇan’ti iti ce vadeyya, ‘nāmarūpapaccayā viññāṇan’ti iccassa vacanīyaṁ. If they say, ‘What is a condition for consciousness?’ you should answer, ‘Name and form are conditions for consciousness.’ Evaṁ vimuttacittaṁ kho, ānanda, bhikkhuṁ yo evaṁ vadeyya: It wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the following views:
“Idha, bhikkhave, bhikkhu evaṁ vadeyya: “Take a mendicant who says: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: Take another mendicant who says: “Channo, ānanda, bhikkhu yaṁ iccheyya, taṁ vadeyya. “Channa may say what he likes,
Yañhi taṁ, bho, sammā vadamāno vadeyya: If anything should be rightly described as ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṁ sammā vadamāno vadeyya. ‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to the deathless are flung open,’ it’s this. dvārā → dvārāti (sya-all, km, mr)
‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. ‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’ ‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. dn28 ‘Kiṁ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. dn28 ‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. ‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’ ‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. dn28 ‘Kiṁ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. But if they were to ask: ‘Reverend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘No.’
Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: Suppose someone was to say to such a disciple, Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: Suppose someone was to say to such a disciple, Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: Suppose someone was to say to such a disciple, Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: Suppose someone was to say to such a disciple, Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya: And if there’s any spiritual path of which it may be rightly said that Idameva taṁ sammā vadamāno vadeyya: it’s of this spiritual path that this should be said. Yañca taṁ, cunda, sammā vadamāno vadeyya: If there’s anything of which it may be rightly said: Yañca taṁ → yañcetaṁ (bj, sya-all, mr) ‘passaṁ na passatī’ti, idameva taṁ sammā vadamāno vadeyya: ‘Seeing, one does not see,’ it’s of this that it should be said. idameva taṁ → idamevetaṁ (bj, mr) Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya: dn29 Idameva taṁ sammā vadamāno vadeyya: dn29 So ce evaṁ vadeyya: Suppose they reply, So ce evaṁ vadeyya: Suppose they reply, So ce evaṁ vadeyya: Suppose they reply,
Idhāvuso, bhikkhu evaṁ vadeyya: Take a mendicant who says: So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. Idha panāvuso, bhikkhu evaṁ vadeyya: Take another mendicant who says: so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! … Idha panāvuso, bhikkhu evaṁ vadeyya: Take another mendicant who says: so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! … Idha panāvuso, bhikkhu evaṁ vadeyya: Take another mendicant who says: So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! … Idha panāvuso, bhikkhu evaṁ vadeyya: Take another mendicant who says: So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! … Idha panāvuso, bhikkhu evaṁ vadeyya: Take another mendicant who says: So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
idhāvuso, bhikkhu evaṁ vadeyya: Take a mendicant who says: So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. Idha panāvuso, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha panāvuso, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha panāvuso, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha panāvuso, bhikkhu evaṁ vadeyya: Take another mendicant who says: Idha panāvuso, bhikkhu evaṁ vadeyya: Take another mendicant who says: So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Yathā hi jāneyya tathā vadeyya. you’d speak according to your notion. Anūpayaṁ kena kathaṁ vadeyya; but how to dispute with the uninvolved? About what?
Saccanti so brāhmaṇo kiṁ vadeyya, Why would that brahmin say, ‘It’s true’, Na tāni uggayha vadeyya nāgo; the things in the world from which they live secluded.
Yaṁ kho taṁ, brāhmaṇa, sammā vadamāno vadeyya: And if there’s anyone of whom it may be rightly said that ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya: a being not liable to delusion has arisen in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.
Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya: For it is praise of the Realized One to say: Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw them, they’d say: Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw them, they’d say: Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw them, they’d say: Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw them, they’d say: Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw them, they’d say: Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw them, they’d say: Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: Yaṁ kho taṁ, sāriputta, sammā vadamāno vadeyya: And if there’s anyone of whom it may be rightly said that Yaṁ kho taṁ → yaṁ kho panetaṁ (bj) " ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya a being not liable to delusion has arisen in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.”
“mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. “Don’t say that, Ariṭṭha! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. abbhakkhānaṁ → abbhācikkhanaṁ (mr) ‘mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. mn22
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw him they’d say, Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw him they’d say, Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya ‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ. If a person with clear eyes saw him they’d say: ‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw him they’d say, Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw him they’d say,
“mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. “Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. ‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. mn38
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Yo kho, ānanda, evaṁ vadeyya … mn59 Yo kho, ānanda, evaṁ vadeyya … mn59 Yo kho, ānanda, evaṁ vadeyya … mn59 Yo kho, ānanda, evaṁ vadeyya … mn59 Yo kho, ānanda, evaṁ vadeyya … mn59 Yo kho, ānanda, evaṁ vadeyya … mn59 Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that.
Yo kho, mālukyaputta, evaṁ vadeyya: Suppose someone were to say this: So evaṁ vadeyya: But the man would say: so evaṁ vadeyya: He’d say: so evaṁ vadeyya: mn63 so evaṁ vadeyya: mn63 so evaṁ vadeyya: mn63 so evaṁ vadeyya: mn63 so evaṁ vadeyya: mn63 so evaṁ vadeyya: mn63 so evaṁ vadeyya: mn63 so evaṁ vadeyya: mn63 so evaṁ vadeyya: mn63 Evameva kho, mālukyaputta, yo evaṁ vadeyya: In the same way, suppose someone was to say:
idhassa bhikkhu ubhatobhāgavimutto, tamahaṁ evaṁ vadeyyaṁ: Suppose I was to say this to a mendicant who is freed both ways: saddhānusārī, tamahaṁ evaṁ vadeyyaṁ: or a follower by faith:
Yo nu kho, udāyi, evaṁ vadeyya: Would it be right to say that, Yo nu kho, udāyi, evaṁ vadeyya: Would it be right to say that, Yo nu kho, udāyi, evaṁ vadeyya: Would it be right to say that, Yo nu kho, udāyi, evaṁ vadeyya: Would it be right to say that,
Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— ‘Does this venerable have any qualities that arouse greed? Such qualities that, were their mind to be overwhelmed by them, they might say jānāmīti, apassaṁ vā vadeyya— that they know, even though they don’t know, or that they see, even though they don’t see; ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— ‘This venerable has no such qualities that arouse greed. jānāmīti, apassaṁ vā vadeyya— mn95 Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— ‘Does this venerable have any qualities that provoke hate? Such qualities that, were their mind to be overwhelmed by them, they might say jānāmīti, apassaṁ vā vadeyya— that they know, even though they don’t know, or that they see, even though they don’t see; ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— ‘This venerable has no such qualities that provoke hate. jānāmīti, apassaṁ vā vadeyya— mn95 Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— ‘Does this venerable have any qualities that promote delusion? Such qualities that, were their mind to be overwhelmed by them, they might say jānāmīti, apassaṁ vā vadeyya— that they know, even though they don’t know, or that they see, even though they don’t see; ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— ‘This venerable has no such qualities that promote delusion. jānāmīti, apassaṁ vā vadeyya— mn95
“‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya; “When asked ‘Do gods survive’, whether you reply ‘Gods survive’ or ‘I’ve understood in terms of causes’ puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti → ṭhānaso viditā me viditāti (sya-all, km, pts1ed); ṭhānaso me viditā atidevāti (?)
Saupādisesoti jānamāno so evaṁ vadeyya: Thinking that no residue remained, the surgeon would say: Saupādisesoti → anupādisesoti (sya-all, km, pts1ed) | jānamāno → maññamāno (bj, pts1ed) Anupādisesoti jānamāno so evaṁ vadeyya: Knowing that no residue remained, the surgeon would say:
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: And if there’s anyone of whom it may be rightly said that ‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṁ sammā vadamāno vadeyya: they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta. Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: And if there’s anyone of whom it may be rightly said that ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṁ sammā vadamāno vadeyya: they’re the Buddha’s true-born child, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, not the heir in things of the flesh, it’s Sāriputta.
Tamenaṁ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṁ sahāyakaṁ evaṁ vadeyya: Then the one standing at the foot would say to the one at the peak, So evaṁ vadeyya: They’d reply, So evaṁ vadeyya: But the other would say, Tamenaṁ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṁ orohitvā taṁ sahāyakaṁ bāhāyaṁ gahetvā uparipabbataṁ āropetvā muhuttaṁ assāsetvā evaṁ vadeyya: So their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a moment to catch their breath, they’d say, So evaṁ vadeyya: They’d reply, So evaṁ vadeyya: They’d say, So evaṁ vadeyya: They’d say,
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: And if there’s anything of which it may be rightly said that ‘ekantaṁ aniṭṭhaṁ ekantaṁ akantaṁ ekantaṁ amanāpan’ti, nirayameva taṁ sammā vadamāno vadeyya: it is utterly unlikable, undesirable, and disagreeable, it is of hell that this should be said. Tamenaṁ rājā evaṁ vadeyya: The king would say, Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: Then at midday the king would say, Tamenaṁ rājā evaṁ vadeyya: The king would say, Atha rājā sāyanhasamayaṁ evaṁ vadeyya: Then late in the afternoon the king would say, Tamenaṁ rājā evaṁ vadeyya: The king would say, Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: And if there’s anything of which it may be rightly said that ‘ekantaṁ iṭṭhaṁ ekantaṁ kantaṁ ekantaṁ manāpan’ti, saggameva taṁ sammā vadamāno vadeyya: it is utterly likable, desirable, and agreeable, it is of heaven that this should be said.
“Mā hevaṁ, āvuso potaliputta, avaca; mā hevaṁ, āvuso potaliputta, avaca; mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya: “Don’t say that, Reverend Potaliputta, don’t say that! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say this. mā hevaṁ, āvuso potaliputta, avaca → idaṁ vākyaṁ sya-all, km potthakesu
Yo nu kho, bhaginiyo, evaṁ vadeyya: Now, suppose someone was to say: “Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: “In the same way, suppose someone was to say: Yo nu kho, bhaginiyo, evaṁ vadeyya: Now, suppose someone was to say: “Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: “In the same way, suppose someone was to say: Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya: and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say: Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya: Because even if they wrap that cow up in that very same hide and say: Yo nu kho, bhaginiyo, evaṁ vadeyya: mn146 “Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: mn146 Yo nu kho, bhaginiyo, evaṁ vadeyya: mn146 “Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: mn146 Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya: mn146 Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya: mn146
‘Cakkhu attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘the eye is self,’ that is not tenable. ‘cakkhu attā’ti yo vadeyya. the eye is self. ‘Rūpā attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘sights are self,’ that is not tenable. ‘rūpā attā’ti yo vadeyya. sights are self. ‘Cakkhuviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘eye consciousness is self,’ that is not tenable. ‘cakkhuviññāṇaṁ attā’ti yo vadeyya. eye consciousness is self. ‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘eye contact is self,’ that is not tenable. ‘cakkhusamphasso attā’ti yo vadeyya. eye contact is self. ‘Vedanā attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘feeling is self,’ that is not tenable. ‘vedanā attā’ti yo vadeyya. feeling is self. ‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘craving is self,’ that is not tenable. ‘taṇhā attā’ti yo vadeyya. craving is self. ‘Sotaṁ attā’ti yo vadeyya …pe… If anyone says, ‘the ear is self’ … ‘ghānaṁ attā’ti yo vadeyya …pe… ‘the nose is self’ … ‘jivhā attā’ti yo vadeyya …pe… ‘the tongue is self’ … ‘kāyo attā’ti yo vadeyya …pe… ‘the body is self’ … ‘mano attā’ti yo vadeyya taṁ na upapajjati. ‘the mind is self,’ that is not tenable. ‘mano attā’ti yo vadeyya. the mind is self. ‘Dhammā attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘ideas are self’ … ‘dhammā attā’ti yo vadeyya. mn148 ‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati. ‘mind consciousness is self’ … ‘manoviññāṇaṁ attā’ti yo vadeyya. mn148 ‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati. ‘mind contact is self’ … ‘manosamphasso attā’ti yo vadeyya. mn148 ‘Vedanā attā’ti yo vadeyya taṁ na upapajjati. ‘feeling is self’ … ‘vedanā attā’ti yo vadeyya. mn148 ‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati. ‘craving is self,’ that is not tenable. ‘taṇhā attā’ti yo vadeyya. craving is self.
Ahaṁ vadāmītipi so vadeyya, would they say, ‘I speak’, Ahaṁ vadāmītipi so vadeyya, they would say, ‘I speak’, Mamaṁ vadantītipi so vadeyya; and also ‘they speak to me’. Ahaṁ vadāmītipi so vadeyya; if they’d say, ‘I speak’, Ahaṁ vadāmītipi so vadeyya. they’d still say, ‘I speak’, Mamaṁ vadantītipi so vadeyya, and also ‘they speak to me’.
Dānaṁ dassāmāti vadante kinti vadeyyan’ti? When they say, “We would give gifts”, what am I to say?’ Dānaṁ dassāmāti vadante kinti vadeyyan’ti? When they say, “We would give gifts”, what am I to say?’ Dānaṁ dassāmāti vadante kinti vadeyyan’ti? When they say, “We would give gifts”, what am I to say?’ Dānaṁ dassāmāti vadante kinti vadeyyan’ti? When they say, “We would give gifts”, what am I to say?’
“Yañhi taṁ, mahārāja, sammā vadamāno vadeyya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, mameva taṁ sammā vadamāno vadeyya. “If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me. mameva → mamaṁ (bj, pts2ed); maman (sya-all, km, pts1ed)
‘Āhāretī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who consumes, then it would be fitting to ask ‘Phusatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who contacts, then it would be fitting to ask ‘Vedayatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who feels, then it would be fitting to ask ‘Tasatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who craves, then it would be fitting to ask ‘Upādiyatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who grasps, then it would be fitting to ask
‘No kallo pañho’ti bhagavā avoca, ‘katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ aññassa ca panidaṁ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. “That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. “No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. “That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. “No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. “That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. “No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. “That’s not a fitting question,” said the Buddha. “You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. Mendicants, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
Tamenaṁ rājā evaṁ vadeyya: The king would say: Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: Then at midday the king would say: Tamenaṁ rājā evaṁ vadeyya: The king would say: Atha rājā sāyanhasamayaṁ evaṁ vadeyya: Then late in the afternoon the king would say: Tamenaṁ rājā evaṁ vadeyya: The king would say:
Ahaṁ vā, kassapa, bhikkhūnaṁ ovadeyyaṁ tvaṁ vā; Either you or I should advise the mendicants Yañhi taṁ, kassapa, sammā vadamāno vadeyya: And if it could ever be rightly said that ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’ti, etarahi taṁ, kassapa, sammā vadamāno vadeyya: ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’”ti. spiritual practitioners are imperiled by the peril of a spiritual practitioner, and vanquished by the vanquishing of a spiritual practitioner, it is these days that this could be rightly said.” "abhipatthanā → abhibhavanā (bj, pts1ed, pts2ed); abhivānā (sya-all) | brahmacāriabhipatthanenā’ti → brahmacārābhibhavanenāti (bj, pts1ed, pts2ed); brahmacārābhivānenāti (sya-all) "
‘yo kho, kassapa, evaṁ sabbacetasā samannāgataṁ sāvakaṁ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya. ‘Kassapa, if anyone was to say to such a wholehearted disciple that they know when they don’t know, or that they see when they don’t see, their head would explode. Yañhi taṁ, āvuso, sammā vadamāno vadeyya: For if anyone should be rightly called ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti, mamaṁ taṁ sammā vadamāno vadeyya: the Buddha’s rightful child, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, and receiver of his worn-out hempen rag robes, it’s me. paṭiggahitāni → paṭiggahetā (bj); paṭiggahito (bj); patiggahetāni (pts1ed, pts2ed) "
Yañhi taṁ, āvuso, sammā vadamāno vadeyya: So if anyone should be rightly called ‘satthārā anuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
“Mā, āvuso yamaka, evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṁ. Na hi bhagavā evaṁ vadeyya: “Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.” So taṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ vadeyya: So he goes up to that householder or householder’s son and says:
Yo nu kho evaṁ vadeyya: ‘pattassa gandho’ti vā ‘vaṇṇassa gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā”ti? Would it be right to say that the scent belongs to the petals or the stalk or the pistil?” vaṇṇassa → vaṇṭassa (katthaci)
Idha kho taṁ, bhikkhave, bhikkhu sammā vadamāno vadeyya: Here’s how a mendicant would rightly say: Idha kho taṁ, bhikkhave, bhikkhu sammā vadamāno vadeyya: But that’s how a mendicant would rightly say:
So yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: They’d go up to someone who had seen a parrot tree and ask them, So evaṁ vadeyya: They’d say, Atha kho so, bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: Not content with that answer, that person would go up to a series of other people and receive the following answers: So evaṁ vadeyya: sn35.245 Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: sn35.245 So evaṁ vadeyya: sn35.245 Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: sn35.245 So evaṁ vadeyya: sn35.245 Puratthimāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: A swift pair of messengers would arrive from the east and say to the gatekeeper, So evaṁ vadeyya: They’d say, dakkhiṇāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: south … So evaṁ vadeyya: sn35.245
Yañhi taṁ, āvuso, sammā vadamāno vadeyya: So if anyone should be rightly called ‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
Yañhi taṁ, āvuso, sammā vadamāno vadeyya: So if anyone should be rightly called ‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
Yañhi taṁ āvuso sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” "
Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” "
Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” "
Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” "
Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” "
Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” "
Yañhi taṁ, āvuso, sammā vadamāno vadeyya: So if anyone should be rightly called ‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṁvijjamānesu yo maṁ evaṁ vadeyya: Given that these eight reasons are found, suppose someone says this:
“‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. “Rightly speaking, mendicants, you’d call these five hindrances a ‘heap of the unskillful’. ‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. ‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’.
“‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. “Rightly speaking, mendicants, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’.
Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: For if anything should be rightly called Ānāpānassatisamādhiṁ sammā vadamāno vadeyya: it’s immersion due to mindfulness of breathing. Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: For if anything should be rightly called Ānāpānassatisamādhiṁ sammā vadamāno vadeyya: it’s immersion due to mindfulness of breathing.”
Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya— For if anything should be rightly called Ānāpānassatisamādhiṁ sammā vadamāno vadeyya— it’s immersion due to mindfulness of breathing. Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya— For if anything should be rightly called Ānāpānassatisamādhiṁ sammā vadamāno vadeyya— it’s immersion due to mindfulness of breathing.’
Yañhi taṁ, mahānāma, sammā vadamāno vadeyya: And if anyone should rightly be said to ‘dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato’ti, saraṇāni sakkaṁ sammā vadamāno vadeyya. have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan.
Yañhi taṁ, mahānāma, sammā vadamāno vadeyya: And if anyone should rightly be said to ‘dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato’, saraṇāniṁ sakkaṁ sammā vadamāno vadeyya. have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan.
So ce evaṁ vadeyya: If they reply, So ce evaṁ vadeyya: If they reply, So ce evaṁ vadeyya: If they reply, So ce evaṁ vadeyya: If they reply, So ce evaṁ vadeyya: If they reply, So ce evaṁ vadeyya: If they reply, So ce evaṁ vadeyya: sn55.54 So ce evaṁ vadeyya: If they reply, So ce evaṁ vadeyya: If they reply,
Yo hi koci, bhante, samaṇo vā brāhmaṇo vā evaṁ vadeyya: For if any ascetic or brahmin should say this: Yo hi koci, bhante, samaṇo vā brāhmaṇo vā evaṁ vadeyya: For if any ascetic or brahmin should say this: Yo hi koci, bhikkhu, samaṇo vā brāhmaṇo vā evaṁ vadeyya: For if any ascetic or brahmin should say this: Yo hi koci, bhikkhu, samaṇo vā brāhmaṇo vā evaṁ vadeyya: For if any ascetic or brahmin should say this:
“Yo, bhikkhave, evaṁ vadeyya: “Mendicants, suppose someone were to say: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: It’s as if someone were to say: evameva kho, bhikkhave, yo evaṁ vadeyya: In the same way, suppose someone were to say: Yo ca kho, bhikkhave, evaṁ vadeyya: But suppose someone were to say: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: It’s as if someone were to say: evameva kho, bhikkhave, yo evaṁ vadeyya: In the same way, suppose someone were to say:
“Yo hi, bhikkhave, evaṁ vadeyya: “Mendicants, suppose someone were to say: hi, bhikkhave → yo ca kho bhikkhave (sya-all, mr) " Seyyathāpi, bhikkhave, yo evaṁ vadeyya: It’s as if someone were to say: evameva kho, bhikkhave, yo evaṁ vadeyya: In the same way, suppose someone were to say: Yo ca kho, bhikkhave, evaṁ vadeyya: But suppose someone were to say: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: It’s as if someone were to say: evameva kho, bhikkhave, yo evaṁ vadeyya: In the same way, suppose someone were to say: