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Numbered Discourses 4 200 अङ्गुत्तर 4 200

Chapter: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182183184185186187188189190191192193194195196197198199200201202203204205206207208209210211212213214215216217218219220221222223224225226227228229230231232233234235236237238239240241242243244245246247248249250251252253254255256257258259260261262263264265266267268269270271272273274275276277278

Pemasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

Verse: 12345678910111213141516171819202122232425262728293031323334353637383940414243444546474849505152535455565758596061626364656667686970717273747576777879808182838485868788899091 · Hide pronunciation

1. 1

   अङ्गुत्तरaṅ·gut·ta·ra निकायni·kā·ya 4।200

   Aṅguttara Nikāya 4.200

   Numbered Discourses 4.200

2. 2

   20। महावग्गma·hā·vag·ga

   20. Mahāvagga

   20. The Great Chapter

3. 3

   पेमसुत्तpe·ma·sut·ta

   Pemasutta

   Fondness

4. 4

   “चत्तारिमानि,cat·tā·ri·mā·ni भिक्खवे,bhik·kha·ve पेमानिpe·mā·ni जायन्ति।jā·yan·ti

   “Cattārimāni, bhikkhave, pemāni jāyanti.

   “Mendicants, these four things are born.

5. 5

   कतमानिka·ta·mā·ni चत्तारि?cat·tā·ri

   Katamāni cattāri?

   What four?

6. 6

   पेमाpe·mā पेमंpe·maṃ जायति,jā·ya·ti

   Pemā pemaṁ jāyati,

   Fondness is born of fondness,

7. 7

   पेमाpe·mā दोसोdo·so जायति,jā·ya·ti

   pemā doso jāyati,

   hate is born of fondness,

8. 8

   दोसाdo·sā पेमंpe·maṃ जायति,jā·ya·ti

   dosā pemaṁ jāyati,

   fondness is born of hate, and

9. 9

   दोसाdo·sā दोसोdo·so जायति।jā·ya·ti

   dosā doso jāyati.

   hate is born of hate.

10. 10

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve पेमाpe·mā पेमंpe·maṃ जायति?jā·ya·ti

    Kathañca, bhikkhave, pemā pemaṁ jāyati?

    And how is fondness born of fondness?

11. 11

    इध,i·dha भिक्खवे,bhik·kha·ve पुग्गलोpug·ga·lo पुग्गलस्सpug·ga·las·sa इट्ठोiṭ·ṭho होतिho·ti कन्तोkan·to मनापो।ma·nā·po

    Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo.

    It’s when someone likes, loves, and cares for an individual.

12. 12

    तंtaṃ परेpa·re इट्ठेनiṭ·ṭhe·na कन्तेनkan·te·na मनापेनma·nā·pe·na समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    Taṁ pare iṭṭhena kantena manāpena samudācaranti.

    Others treat them with liking, love, and care.

13. 13

    तस्सtas·sa एवंe·vaṃ होति:ho·ti

    Tassa evaṁ hoti:

    They think:

14. 14

    ‘योyo खोkho म्यायंmyā·yaṃ पुग्गलोpug·ga·lo इट्ठोiṭ·ṭho कन्तोkan·to मनापो,ma·nā·po तंtaṃ परेpa·re इट्ठेनiṭ·ṭhe·na कन्तेनkan·te·na मनापेनma·nā·pe·na समुदाचरन्ती’ति।sa·mu·dā·ca·ran·tī

    ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti.

    ‘These others like the individual I like.’

15. 15

    सोso तेसुte·su पेमंpe·maṃ जनेति।ja·ne·ti

    So tesu pemaṁ janeti.

    And so fondness for them springs up.

16. 16

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve पेमाpe·mā पेमंpe·maṃ जायति।jā·ya·ti

    Evaṁ kho, bhikkhave, pemā pemaṁ jāyati.

    That’s how fondness is born of fondness.

17. 17

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve पेमाpe·mā दोसोdo·so जायति?jā·ya·ti

    Kathañca, bhikkhave, pemā doso jāyati?

    And how is hate born of fondness?

18. 18

    इध,i·dha भिक्खवे,bhik·kha·ve पुग्गलोpug·ga·lo पुग्गलस्सpug·ga·las·sa इट्ठोiṭ·ṭho होतिho·ti कन्तोkan·to मनापो।ma·nā·po

    Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo.

    It’s when someone likes, loves, and cares for an individual.

19. 19

    तंtaṃ परेpa·re अनिट्ठेनa·niṭ·ṭhe·na अकन्तेनa·kan·te·na अमनापेनa·ma·nā·pe·na समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    Taṁ pare aniṭṭhena akantena amanāpena samudācaranti.

    Others treat them with disliking, loathing, and detestation.

20. 20

    तस्सtas·sa एवंe·vaṃ होति:ho·ti

    Tassa evaṁ hoti:

    They think:

21. 21

    ‘योyo खोkho म्यायंmyā·yaṃ पुग्गलोpug·ga·lo इट्ठोiṭ·ṭho कन्तोkan·to मनापो,ma·nā·po तंtaṃ परेpa·re अनिट्ठेनa·niṭ·ṭhe·na अकन्तेनa·kan·te·na अमनापेनa·ma·nā·pe·na समुदाचरन्ती’ति।sa·mu·dā·ca·ran·tī

    ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti.

    ‘These others dislike the individual I like.’

22. 22

    सोso तेसुte·su दोसंdo·saṃ जनेति।ja·ne·ti

    So tesu dosaṁ janeti.

    And so hate for them springs up.

23. 23

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve पेमाpe·mā दोसोdo·so जायति।jā·ya·ti

    Evaṁ kho, bhikkhave, pemā doso jāyati.

    That’s how hate is born of fondness.

24. 24

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve दोसाdo·sā पेमंpe·maṃ जायति?jā·ya·ti

    Kathañca, bhikkhave, dosā pemaṁ jāyati?

    And how is fondness born of hate?

25. 25

    इध,i·dha भिक्खवे,bhik·kha·ve पुग्गलोpug·ga·lo पुग्गलस्सpug·ga·las·sa अनिट्ठोa·niṭ·ṭho होतिho·ti अकन्तोa·kan·to अमनापो।a·ma·nā·po

    Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo.

    It’s when someone dislikes, loathes, and detests an individual.

26. 26

    तंtaṃ परेpa·re अनिट्ठेनa·niṭ·ṭhe·na अकन्तेनa·kan·te·na अमनापेनa·ma·nā·pe·na समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    Taṁ pare aniṭṭhena akantena amanāpena samudācaranti.

    Others treat them with disliking, loathing, and detestation.

27. 27

    तस्सtas·sa एवंe·vaṃ होति:ho·ti

    Tassa evaṁ hoti:

    They think:

28. 28

    ‘योyo खोkho म्यायंmyā·yaṃ पुग्गलोpug·ga·lo अनिट्ठोa·niṭ·ṭho अकन्तोa·kan·to अमनापो,a·ma·nā·po तंtaṃ परेpa·re अनिट्ठेनa·niṭ·ṭhe·na अकन्तेनa·kan·te·na अमनापेनa·ma·nā·pe·na समुदाचरन्ती’ति।sa·mu·dā·ca·ran·tī

    ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti.

    ‘These others dislike the individual I dislike.’

29. 29

    सोso तेसुte·su पेमंpe·maṃ जनेति।ja·ne·ti

    So tesu pemaṁ janeti.

    And so fondness for them springs up.

30. 30

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve दोसाdo·sā पेमंpe·maṃ जायति।jā·ya·ti

    Evaṁ kho, bhikkhave, dosā pemaṁ jāyati.

    That’s how fondness is born of hate.

31. 31

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve दोसाdo·sā दोसोdo·so जायति?jā·ya·ti

    Kathañca, bhikkhave, dosā doso jāyati?

    And how is hate born of hate?

32. 32

    इध,i·dha भिक्खवे,bhik·kha·ve पुग्गलोpug·ga·lo पुग्गलस्सpug·ga·las·sa अनिट्ठोa·niṭ·ṭho होतिho·ti अकन्तोa·kan·to अमनापो।a·ma·nā·po

    Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo.

    It’s when someone dislikes, loathes, and detests an individual.

33. 33

    तंtaṃ परेpa·re इट्ठेनiṭ·ṭhe·na कन्तेनkan·te·na मनापेनma·nā·pe·na समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    Taṁ pare iṭṭhena kantena manāpena samudācaranti.

    Others treat them with liking, love, and care.

34. 34

    तस्सtas·sa एवंe·vaṃ होति:ho·ti

    Tassa evaṁ hoti:

    They think:

35. 35

    ‘योyo खोkho म्यायंmyā·yaṃ पुग्गलोpug·ga·lo अनिट्ठोa·niṭ·ṭho अकन्तोa·kan·to अमनापो,a·ma·nā·po तंtaṃ परेpa·re इट्ठेनiṭ·ṭhe·na कन्तेनkan·te·na मनापेनma·nā·pe·na समुदाचरन्ती’ति।sa·mu·dā·ca·ran·tī

    ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti.

    ‘These others like the individual I dislike.’

36. 36

    सोso तेसुte·su दोसंdo·saṃ जनेति।ja·ne·ti

    So tesu dosaṁ janeti.

    And so hate for them springs up.

37. 37

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve दोसाdo·sā दोसोdo·so जायति।jā·ya·ti

    Evaṁ kho, bhikkhave, dosā doso jāyati.

    That’s how hate is born of hate.

38. 38

    इमानिi·mā·ni खो,kho भिक्खवे,bhik·kha·ve चत्तारिcat·tā·ri पेमानिpe·mā·ni जायन्ति।jā·yan·ti

    Imāni kho, bhikkhave, cattāri pemāni jāyanti.

    These are the four things that are born.

39. 39

    यस्मिं,yas·miṃ भिक्खवे,bhik·kha·ve समयेsa·ma·ye भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi …पे…pe पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti

    Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati,

    A time comes when a mendicant … enters and remains in the first absorption.

40. 40

    यम्पिस्सyam·pis·sa पेमाpe·mā पेमंpe·maṃ जायतिjā·ya·ti तम्पिस्सtam·pis·sa तस्मिंtas·miṃ समयेsa·ma·ye नna होति,ho·ti योपिस्सyo·pis·sa पेमाpe·mā दोसोdo·so जायतिjā·ya·ti सोपिस्सso·pis·sa तस्मिंtas·miṃ समयेsa·ma·ye नna होति,ho·ti यम्पिस्सyam·pis·sa दोसाdo·sā पेमंpe·maṃ जायतिjā·ya·ti तम्पिस्सtam·pis·sa तस्मिंtas·miṃ समयेsa·ma·ye नna होति,ho·ti योपिस्सyo·pis·sa दोसाdo·sā दोसोdo·so जायतिjā·ya·ti सोपिस्सso·pis·sa तस्मिंtas·miṃ समयेsa·ma·ye नna होति।ho·ti

    yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti.

    At that time they have no fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate.

41. 41

    यस्मिं,yas·miṃ भिक्खवे,bhik·kha·ve समयेsa·ma·ye भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā …पे…pe दुतियंdu·ti·yaṃ झानंjhā·naṃ …पे…pe ततियंta·ti·yaṃ झानंjhā·naṃ …पे…pe चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti

    Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati,

    A time comes when a mendicant … enters and remains in the second absorption … third absorption … fourth absorption.

42. 42

    यम्पिस्सyam·pis·sa पेमाpe·mā पेमंpe·maṃ जायतिjā·ya·ti तम्पिस्सtam·pis·sa तस्मिंtas·miṃ समयेsa·ma·ye नna होति,ho·ti योपिस्सyo·pis·sa पेमाpe·mā दोसोdo·so जायतिjā·ya·ti सोपिस्सso·pis·sa तस्मिंtas·miṃ समयेsa·ma·ye नna होति,ho·ti यम्पिस्सyam·pis·sa दोसाdo·sā पेमंpe·maṃ जायतिjā·ya·ti तम्पिस्सtam·pis·sa तस्मिंtas·miṃ समयेsa·ma·ye नna होति,ho·ti योपिस्सyo·pis·sa दोसाdo·sā दोसोdo·so जायतिjā·ya·ti सोपिस्सso·pis·sa तस्मिंtas·miṃ समयेsa·ma·ye नna होति।ho·ti

    yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti.

    At that time they have no fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate.

43. 43

    यस्मिं,yas·miṃ भिक्खवे,bhik·kha·ve समयेsa·ma·ye भिक्खुbhik·khu आसवानंā·sa·vā·naṃ खयाkha·yā अनासवंa·nā·sa·vaṃ चेतोविमुत्तिंce·to·vi·mut·tiṃ पञ्ञाविमुत्तिंpañ·ñā·vi·mut·tiṃ दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti यम्पिस्सyam·pis·sa पेमाpe·mā पेमंpe·maṃ जायतिjā·ya·ti तम्पिस्सtam·pis·sa पहीनंpa·hī·naṃ होतिho·ti उच्छिन्नमूलंuc·chin·na·mū·laṃ तालावत्थुकतंtā·lā·vat·thu·ka·taṃ अनभावङ्कतंa·na·bhā·vaṅ·ka·taṃ आयतिंā·ya·tiṃ अनुप्पादधम्मं,a·nup·pā·da·dham·maṃ योपिस्सyo·pis·sa पेमाpe·mā दोसोdo·so जायतिjā·ya·ti सोपिस्सso·pis·sa पहीनोpa·hī·no होतिho·ti उच्छिन्नमूलोuc·chin·na·mū·lo तालावत्थुकतोtā·lā·vat·thu·ka·to अनभावङ्कतोa·na·bhā·vaṅ·ka·to आयतिंā·ya·tiṃ अनुप्पादधम्मो,a·nup·pā·da·dham·mo

    Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo,

    A time comes when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

44. 44

    यम्पिस्सyam·pis·sa दोसाdo·sā पेमंpe·maṃ जायतिjā·ya·ti तम्पिस्सtam·pis·sa पहीनंpa·hī·naṃ होतिho·ti उच्छिन्नमूलंuc·chin·na·mū·laṃ तालावत्थुकतंtā·lā·vat·thu·ka·taṃ अनभावङ्कतंa·na·bhā·vaṅ·ka·taṃ आयतिंā·ya·tiṃ अनुप्पादधम्मं,a·nup·pā·da·dham·maṃ योपिस्सyo·pis·sa दोसाdo·sā दोसोdo·so जायतिjā·ya·ti सोपिस्सso·pis·sa पहीनोpa·hī·no होतिho·ti उच्छिन्नमूलोuc·chin·na·mū·lo तालावत्थुकतोtā·lā·vat·thu·ka·to अनभावङ्कतोa·na·bhā·vaṅ·ka·to आयतिंā·ya·tiṃ अनुप्पादधम्मो।a·nup·pā·da·dham·mo

    yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

    At that time any fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

45. 45

    अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नेवne·va उस्सेनेतिus·se·ne·ti नna पटिसेनेतिpa·ṭi·se·ne·ti नna धूपायतिdhū·pā·ya·ti नna पज्जलतिpaj·ja·la·ti नna सम्पज्झायति।sam·paj·jhā·ya·ti

    Ayaṁ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.

    This is called a mendicant who doesn’t draw close or push back or fume or ignite or burn up.

46. 46

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu उस्सेनेति?us·se·ne·ti

    Kathañca, bhikkhave, bhikkhu usseneti?

    And how does a mendicant draw close?

47. 47

    इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti रूपवन्तंrū·pa·van·taṃ वाvā अत्तानं,at·tā·naṃ अत्तनिat·ta·ni वाvā रूपं,rū·paṃ रूपस्मिंrū·pas·miṃ वाvā अत्तानं;at·tā·naṃ

    Idha, bhikkhave, bhikkhu rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ;

    It’s when a mendicant regards form as self, self as having form, form in self, or self in form.

48. 48

    वेदनंve·da·naṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti वेदनावन्तंve·da·nā·van·taṃ वाvā अत्तानं,at·tā·naṃ अत्तनिat·ta·ni वाvā वेदनं,ve·da·naṃ वेदनायve·da·nā·ya वाvā अत्तानं;at·tā·naṃ

    vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāya vā attānaṁ;

    They regard feeling as self, self as having feeling, feeling in self, or self in feeling.

49. 49

    सञ्ञंsañ·ñaṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti सञ्ञावन्तंsañ·ñā·van·taṃ वाvā अत्तानं,at·tā·naṃ अत्तनिat·ta·ni वाvā सञ्ञं,sañ·ñaṃ सञ्ञायsañ·ñā·ya वाvā अत्तानं;at·tā·naṃ

    saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ;

    They regard perception as self, self as having perception, perception in self, or self in perception.

50. 50

    सङ्खारेsaṅ·khā·re अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti सङ्खारवन्तंsaṅ·khā·ra·van·taṃ वाvā अत्तानं,at·tā·naṃ अत्तनिat·ta·ni वाvā सङ्खारे,saṅ·khā·re सङ्खारेसुsaṅ·khā·re·su वाvā अत्तानं;at·tā·naṃ

    saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ;

    They regard choices as self, self as having choices, choices in self, or self in choices.

51. 51

    विञ्ञाणंviñ·ñā·ṇaṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti विञ्ञाणवन्तंviñ·ñā·ṇa·van·taṃ वाvā अत्तानं,at·tā·naṃ अत्तनिat·ta·ni वाvā विञ्ञाणं,viñ·ñā·ṇaṃ विञ्ञाणस्मिंviñ·ñā·ṇas·miṃ वाvā अत्तानं।at·tā·naṃ

    viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

    They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

52. 52

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu उस्सेनेति।us·se·ne·ti

    Evaṁ kho, bhikkhave, bhikkhu usseneti.

    That’s how a mendicant draws close.

53. 53

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna उस्सेनेति?us·se·ne·ti

    Kathañca, bhikkhave, bhikkhu na usseneti?

    And how does a mendicant not draw close?

54. 54

    इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti नna रूपवन्तंrū·pa·van·taṃ वाvā अत्तानं,at·tā·naṃ नna अत्तनिat·ta·ni वाvā रूपं,rū·paṃ नna रूपस्मिंrū·pas·miṃ वाvā अत्तानं;at·tā·naṃ

    Idha, bhikkhave, bhikkhu na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ;

    It’s when a mendicant doesn’t regard form as self, self as having form, form in self, or self in form.

55. 55

    नna वेदनंve·da·naṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti नna वेदनावन्तंve·da·nā·van·taṃ वाvā अत्तानं,at·tā·naṃ नna अत्तनिat·ta·ni वाvā वेदनं,ve·da·naṃ नna वेदनायve·da·nā·ya वाvā अत्तानं;at·tā·naṃ

    na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ, na attani vā vedanaṁ, na vedanāya vā attānaṁ;

    They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling.

56. 56

    नna सञ्ञंsañ·ñaṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti नna सञ्ञावन्तंsañ·ñā·van·taṃ वाvā अत्तानं,at·tā·naṃ नna अत्तनिat·ta·ni वाvā सञ्ञं,sañ·ñaṃ नna सञ्ञायsañ·ñā·ya वाvā अत्तानं;at·tā·naṃ

    na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ;

    They don’t regard perception as self, self as having perception, perception in self, or self in perception.

57. 57

    नna सङ्खारेsaṅ·khā·re अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti नna सङ्खारवन्तंsaṅ·khā·ra·van·taṃ वाvā अत्तानं,at·tā·naṃ नna अत्तनिat·ta·ni वाvā सङ्खारे,saṅ·khā·re नna सङ्खारेसुsaṅ·khā·re·su वाvā अत्तानं;at·tā·naṃ

    na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ;

    They don’t regard choices as self, self as having choices, choices in self, or self in choices.

58. 58

    नna विञ्ञाणंviñ·ñā·ṇaṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti नna विञ्ञाणवन्तंviñ·ñā·ṇa·van·taṃ वाvā अत्तानं,at·tā·naṃ नna अत्तनिat·ta·ni वाvā विञ्ञाणं,viñ·ñā·ṇaṃ नna विञ्ञाणस्मिंviñ·ñā·ṇas·miṃ वाvā अत्तानं।at·tā·naṃ

    na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.

    They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

59. 59

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna उस्सेनेति।us·se·ne·ti

    Evaṁ kho, bhikkhave, bhikkhu na usseneti.

    That’s how a mendicant doesn’t draw close.

60. 60

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पटिसेनेति?pa·ṭi·se·ne·ti

    Kathañca, bhikkhave, bhikkhu paṭiseneti?

    And how does a mendicant push back?

61. 61

    इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu अक्कोसन्तंak·ko·san·taṃ पच्चक्कोसति,pac·cak·ko·sa·ti रोसन्तंro·san·taṃ पटिरोसति,pa·ṭi·ro·sa·ti भण्डन्तंbhaṇ·ḍan·taṃ पटिभण्डति।pa·ṭi·bhaṇ·ḍa·ti

    Idha, bhikkhave, bhikkhu akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati.

    It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant abuses, annoys, or argues back at them.

62. 62

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पटिसेनेति।pa·ṭi·se·ne·ti

    Evaṁ kho, bhikkhave, bhikkhu paṭiseneti.

    That’s how a mendicant pushes back.

63. 63

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna पटिसेनेति?pa·ṭi·se·ne·ti

    Kathañca, bhikkhave, bhikkhu na paṭiseneti?

    And how does a mendicant not push back?

64. 64

    इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu अक्कोसन्तंak·ko·san·taṃ नna पच्चक्कोसति,pac·cak·ko·sa·ti रोसन्तंro·san·taṃ नna पटिरोसति,pa·ṭi·ro·sa·ti भण्डन्तंbhaṇ·ḍan·taṃ नna पटिभण्डति।pa·ṭi·bhaṇ·ḍa·ti

    Idha, bhikkhave, bhikkhu akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati.

    It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant doesn’t abuse, annoy, or argue back at them.

65. 65

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna पटिसेनेति।pa·ṭi·se·ne·ti

    Evaṁ kho, bhikkhave, bhikkhu na paṭiseneti.

    That’s how a mendicant doesn’t push back.

66. 66

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu धूपायति?dhū·pā·ya·ti

    Kathañca, bhikkhave, bhikkhu dhūpāyati?

    And how does a mendicant fume?

67. 67

    अस्मीति,as·mī·ti भिक्खवे,bhik·kha·ve सतिsa·ti इत्थस्मीतिit·thas·mī·ti होति,ho·ti एवंस्मीतिe·vaṃs·mī·ti होति,ho·ti अञ्ञथास्मीतिañ·ña·thās·mī·ti होति,ho·ti असस्मीतिa·sas·mī·ti होति,ho·ti सतस्मीतिsa·tas·mī·ti होति,ho·ti सन्तिsan·ti होति,ho·ti इत्थंit·thaṃ सन्तिsan·ti होति,ho·ti एवंe·vaṃ सन्तिsan·ti होति,ho·ti अञ्ञथाañ·ña·thā सन्तिsan·ti होति,ho·ti अपिहंa·pi·haṃ सन्तिsan·ti होति,ho·ti अपिहंa·pi·haṃ इत्थंit·thaṃ सन्तिsan·ti होति,ho·ti अपिहंa·pi·haṃ एवंe·vaṃ सन्तिsan·ti होति,ho·ti अपिहंa·pi·haṃ अञ्ञथाañ·ña·thā सन्तिsan·ti होति,ho·ti भविस्सन्तिbha·vis·san·ti होति,ho·ti इत्थंit·thaṃ भविस्सन्तिbha·vis·san·ti होति,ho·ti एवंe·vaṃ भविस्सन्तिbha·vis·san·ti होति,ho·ti अञ्ञथाañ·ña·thā भविस्सन्तिbha·vis·san·ti होति।ho·ti

    Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti.

    When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.

68. 68

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu धूपायति।dhū·pā·ya·ti

    Evaṁ kho, bhikkhave, bhikkhu dhūpāyati.

    That’s how a mendicant fumes.

69. 69

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna धूपायति?dhū·pā·ya·ti

    Kathañca, bhikkhave, bhikkhu na dhūpāyati?

    And how does a mendicant not fume?

70. 70

    अस्मीति,as·mī·ti भिक्खवे,bhik·kha·ve असतिa·sa·ti इत्थस्मीतिit·thas·mī·ti नna होति,ho·ti एवंस्मीतिe·vaṃs·mī·ti नna होति,ho·ti अञ्ञथास्मीतिañ·ña·thās·mī·ti नna होति,ho·ti असस्मीतिa·sas·mī·ti नna होति,ho·ti सतस्मीतिsa·tas·mī·ti नna होति,ho·ti सन्तिsan·ti नna होति,ho·ti इत्थंit·thaṃ सन्तिsan·ti नna होति,ho·ti एवंe·vaṃ सन्तिsan·ti नna होति,ho·ti अञ्ञथाañ·ña·thā सन्तिsan·ti नna होति,ho·ti अपिहंa·pi·haṃ सन्तिsan·ti नna होति,ho·ti अपिहंa·pi·haṃ इत्थंit·thaṃ सन्तिsan·ti नna होति,ho·ti अपिहंa·pi·haṃ एवंe·vaṃ सन्तिsan·ti नna होति,ho·ti अपिहंa·pi·haṃ अञ्ञथाañ·ña·thā सन्तिsan·ti नna होति,ho·ti भविस्सन्तिbha·vis·san·ti नna होति,ho·ti इत्थंit·thaṃ भविस्सन्तिbha·vis·san·ti नna होति,ho·ti एवंe·vaṃ भविस्सन्तिbha·vis·san·ti नna होति,ho·ti अञ्ञथाañ·ña·thā भविस्सन्तिbha·vis·san·ti नna होति।ho·ti

    Asmīti, bhikkhave, asati itthasmīti na hoti, evaṁsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṁ santi na hoti, evaṁ santi na hoti, aññathā santi na hoti, apihaṁ santi na hoti, apihaṁ itthaṁ santi na hoti, apihaṁ evaṁ santi na hoti, apihaṁ aññathā santi na hoti, bhavissanti na hoti, itthaṁ bhavissanti na hoti, evaṁ bhavissanti na hoti, aññathā bhavissanti na hoti.

    When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.

71. 71

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna धूपायति।dhū·pā·ya·ti

    Evaṁ kho, bhikkhave, bhikkhu na dhūpāyati.

    That’s how a mendicant doesn’t fume.

72. 72

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पज्जलति?paj·ja·la·ti

    Kathañca, bhikkhave, bhikkhu pajjalati?

    And how is a mendicant ignited?

73. 73

    इमिनाi·mi·nā अस्मीति,as·mī·ti भिक्खवे,bhik·kha·ve सतिsa·ti इमिनाi·mi·nā इत्थस्मीतिit·thas·mī·ti होति,ho·ti इमिनाi·mi·nā एवंस्मीतिe·vaṃs·mī·ti होति,ho·ti इमिनाi·mi·nā अञ्ञथास्मीतिañ·ña·thās·mī·ti होति,ho·ti इमिनाi·mi·nā असस्मीतिa·sas·mī·ti होति,ho·ti इमिनाi·mi·nā सतस्मीतिsa·tas·mī·ti होति,ho·ti इमिनाi·mi·nā सन्तिsan·ti होति,ho·ti इमिनाi·mi·nā इत्थंit·thaṃ सन्तिsan·ti होति,ho·ti इमिनाi·mi·nā एवंe·vaṃ सन्तिsan·ti होति,ho·ti इमिनाi·mi·nā अञ्ञथाañ·ña·thā सन्तिsan·ti होति,ho·ti इमिनाi·mi·nā अपिहंa·pi·haṃ सन्तिsan·ti होति,ho·ti इमिनाi·mi·nā अपिहंa·pi·haṃ इत्थंit·thaṃ सन्तिsan·ti होति,ho·ti इमिनाi·mi·nā अपिहंa·pi·haṃ एवंe·vaṃ सन्तिsan·ti होति,ho·ti इमिनाi·mi·nā अपिहंa·pi·haṃ अञ्ञथाañ·ña·thā सन्तिsan·ti होति,ho·ti इमिनाi·mi·nā भविस्सन्तिbha·vis·san·ti होति,ho·ti इमिनाi·mi·nā इत्थंit·thaṃ भविस्सन्तिbha·vis·san·ti होति,ho·ti इमिनाi·mi·nā एवंe·vaṃ भविस्सन्तिbha·vis·san·ti होति,ho·ti इमिनाi·mi·nā अञ्ञथाañ·ña·thā भविस्सन्तिbha·vis·san·ti होति।ho·ti

    Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti.

    When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.

74. 74

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पज्जलति।paj·ja·la·ti

    Evaṁ kho, bhikkhave, bhikkhu pajjalati.

    That’s how a mendicant is ignited.

75. 75

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna पज्जलति?paj·ja·la·ti

    Kathañca, bhikkhave, bhikkhu na pajjalati?

    And how is a mendicant not ignited?

76. 76

    इमिनाi·mi·nā अस्मीति,as·mī·ti भिक्खवे,bhik·kha·ve असतिa·sa·ti इमिनाi·mi·nā इत्थस्मीतिit·thas·mī·ti नna होति,ho·ti इमिनाi·mi·nā एवंस्मीतिe·vaṃs·mī·ti नna होति,ho·ti इमिनाi·mi·nā अञ्ञथास्मीतिañ·ña·thās·mī·ti नna होति,ho·ti इमिनाi·mi·nā असस्मीतिa·sas·mī·ti नna होति,ho·ti इमिनाi·mi·nā सतस्मीतिsa·tas·mī·ti नna होति,ho·ti इमिनाi·mi·nā सन्तिsan·ti नna होति,ho·ti इमिनाi·mi·nā इत्थंit·thaṃ सन्तिsan·ti नna होति,ho·ti इमिनाi·mi·nā एवंe·vaṃ सन्तिsan·ti नna होति,ho·ti इमिनाi·mi·nā अञ्ञथाañ·ña·thā सन्तिsan·ti नna होति,ho·ti इमिनाi·mi·nā अपिहंa·pi·haṃ सन्तिsan·ti नna होति,ho·ti इमिनाi·mi·nā अपिहंa·pi·haṃ इत्थंit·thaṃ सन्तिsan·ti नna होति,ho·ti इमिनाi·mi·nā अपिहंa·pi·haṃ एवंe·vaṃ सन्तिsan·ti नna होति,ho·ti इमिनाi·mi·nā अपिहंa·pi·haṃ अञ्ञथाañ·ña·thā सन्तिsan·ti नna होति,ho·ti इमिनाi·mi·nā भविस्सन्तिbha·vis·san·ti नna होति,ho·ti इमिनाi·mi·nā इत्थंit·thaṃ भविस्सन्तिbha·vis·san·ti नna होति,ho·ti इमिनाi·mi·nā एवंe·vaṃ भविस्सन्तिbha·vis·san·ti नna होति,ho·ti इमिनाi·mi·nā अञ्ञथाañ·ña·thā भविस्सन्तिbha·vis·san·ti नna होति।ho·ti

    Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṁsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṁ santi na hoti, iminā evaṁ santi na hoti, iminā aññathā santi na hoti, iminā apihaṁ santi na hoti, iminā apihaṁ itthaṁ santi na hoti, iminā apihaṁ evaṁ santi na hoti, iminā apihaṁ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṁ bhavissanti na hoti, iminā evaṁ bhavissanti na hoti, iminā aññathā bhavissanti na hoti.

    When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.

77. 77

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna पज्जलति।paj·ja·la·ti

    Evaṁ kho, bhikkhave, bhikkhu na pajjalati.

    That’s how a mendicant is not ignited.

78. 78

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सम्पज्झायति?sam·paj·jhā·ya·ti

    Kathañca, bhikkhave, bhikkhu sampajjhāyati?

    And how does a mendicant burn up?

79. 79

    इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुनोbhik·khu·no अस्मिमानोas·mi·mā·no पहीनोpa·hī·no नna होतिho·ti उच्छिन्नमूलोuc·chin·na·mū·lo तालावत्थुकतोtā·lā·vat·thu·ka·to अनभावङ्कतोa·na·bhā·vaṅ·ka·to आयतिंā·ya·tiṃ अनुप्पादधम्मो।a·nup·pā·da·dham·mo

    Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

    It’s when a mendicant hasn’t given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

80. 80

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सम्पज्झायति।sam·paj·jhā·ya·ti

    Evaṁ kho, bhikkhave, bhikkhu sampajjhāyati.

    That’s how a mendicant is burned up.

81. 81

    कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna सम्पज्झायति?sam·paj·jhā·ya·ti

    Kathañca, bhikkhave, bhikkhu na sampajjhāyati?

    And how does a mendicant not burn up?

82. 82

    इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुनोbhik·khu·no अस्मिमानोas·mi·mā·no पहीनोpa·hī·no होतिho·ti उच्छिन्नमूलोuc·chin·na·mū·lo तालावत्थुकतोtā·lā·vat·thu·ka·to अनभावङ्कतोa·na·bhā·vaṅ·ka·to आयतिंā·ya·tiṃ अनुप्पादधम्मो।a·nup·pā·da·dham·mo

    Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

    It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

83. 83

    एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu नna सम्पज्झायती”ति।sam·paj·jhā·ya·tī

    Evaṁ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti.

    That’s how a mendicant is not burned up.”

84. 84

    दसमं।da·sa·maṃ

    Dasamaṁ.

    (Pāli only)

85. 85

    महावग्गोma·hā·vag·go पञ्चमो।pañ·ca·mo

    Mahāvaggo pañcamo.

    (Pāli only)

86. 86

    तस्सुद्दानंtas·sud·dā·naṃ

    Tassuddānaṁ

    (Pāli only)

87. 87

    सोतानुगतंso·tā·nu·ga·taṃ ठानं,ṭhā·naṃ

    Sotānugataṁ ṭhānaṁ,

    (Pāli only)

88. 88

    भद्दियbhad·di·ya सामुगियsā·mu·gi·ya वप्पvap·pa साळ्हाsā·ḷhā च;ca

    Bhaddiya sāmugiya vappa sāḷhā ca;

    (Pāli only)

89. 89

    मल्लिकmal·li·ka अत्तन्तापो,at·tan·tā·po

    Mallika attantāpo,

    (Pāli only)

90. 90

    तण्हाtaṇ·hā पेमेनpe·me·na चca दसाda·sā तेति।te·ti

    Taṇhā pemena ca dasā teti.

    (Pāli only)

91. 91

    चतुत्थोca·tut·tho महापण्णासकोma·hā·paṇ·ṇā·sa·ko समत्तो।sa·mat·to

    Catuttho mahāpaṇṇāsako samatto.

    (Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.