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Middle Discourses 28 मज्झिमनिकाय 28

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Mahāhatthipadopamasutta

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.

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  1. 1

    मज्झिमmaj·jhi·ma निकायni·kā·ya 28

    Majjhima Nikāya 28

    Middle Discourses 28

  2. 2

    महाहत्थिपदोपमसुत्तma·hā·hat·thi·pa·do·pa·ma·sut·ta

    Mahāhatthipadopamasutta

    The Longer Simile of the Elephant’s Footprint

  3. 3

    एवंe·vaṃ मेme सुतं—su·taṃ

    Evaṁ me sutaṁ—

    So I have heard.

  4. 4

    एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me

    ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

    At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

  5. 5

    तत्रtat·ra खोkho आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

    Tatra kho āyasmā sāriputto bhikkhū āmantesi:

    There Sāriputta addressed the mendicants,

  6. 6

    “आवुसोā·vu·so भिक्खवे”ति।bhik·kha·ve

    “āvuso bhikkhave”ti.

    “Reverends, mendicants!”

  7. 7

    “आवुसो”तिā·vu·so खोkho तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa पच्चस्सोसुं।pac·cas·so·suṃ

    “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

    “Reverend,” they replied.

  8. 8

    आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to एतदवोच:e·ta·da·vo·ca

    Āyasmā sāriputto etadavoca:

    Sāriputta said this:

  9. 9

    “सेय्यथापि,sey·ya·thā·pi आवुसो,ā·vu·so यानिyā·ni कानिचिkā·ni·ci जङ्गलानंjaṅ·ga·lā·naṃ पाणानंpā·ṇā·naṃ पदजातानिpa·da·jā·tā·ni सब्बानिsab·bā·ni तानिtā·ni हत्थिपदेhat·thi·pa·de समोधानंsa·mo·dhā·naṃ गच्छन्ति,gac·chan·ti हत्थिपदंhat·thi·pa·daṃ तेसंte·saṃ अग्गमक्खायतिag·ga·mak·khā·ya·ti यदिदंya·di·daṃ महन्तत्तेन;ma·han·tat·te·na

    “Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena;

    “The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.

  10. 10

    एवमेवe·va·me·va खो,kho आवुसो,ā·vu·so येye केचिke·ci कुसलाku·sa·lā धम्माdham·mā सब्बेतेsab·be·te चतूसुca·tū·su अरियसच्चेसुa·ri·ya·sac·ce·su सङ्गहंsaṅ·ga·haṃ गच्छन्ति।gac·chan·ti

    evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti.

    In the same way, all skillful qualities are included in the four noble truths.

  11. 11

    कतमेसुka·ta·me·su चतूसु?ca·tū·su

    Katamesu catūsu?

    What four?

  12. 12

    दुक्खेduk·khe अरियसच्चे,a·ri·ya·sac·ce दुक्खसमुदयेduk·kha·sa·mu·da·ye अरियसच्चे,a·ri·ya·sac·ce दुक्खनिरोधेduk·kha·ni·ro·dhe अरियसच्चे,a·ri·ya·sac·ce दुक्खनिरोधगामिनियाduk·kha·ni·ro·dha·gā·mi·ni·yā पटिपदायpa·ṭi·pa·dā·ya अरियसच्चे।a·ri·ya·sac·ce

    Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce.

    The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

  13. 13

    कतमञ्चावुसो,ka·ta·mañ·cā·vu·so दुक्खंduk·khaṃ अरियसच्चं?a·ri·ya·sac·caṃ

    Katamañcāvuso, dukkhaṁ ariyasaccaṁ?

    And what is the noble truth of suffering?

  14. 14

    जातिपिjā·ti·pi दुक्खा,duk·khā जरापिja·rā·pi दुक्खा,duk·khā मरणम्पिma·ra·ṇam·pi दुक्खं,duk·khaṃ सोकपरिदेवदुक्खदोमनस्सुपायासापिso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā·pi दुक्खा,duk·khā यम्पिच्छंyam·pic·chaṃ नna लभतिla·bha·ti तम्पिtam·pi दुक्खं;duk·khaṃ सङ्खित्तेन,saṅ·khit·te·na पञ्चुपादानक्खन्धाpañ·cu·pā·dā·nak·khan·dhā दुक्खा।duk·khā

    Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.

    Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

  15. 15

    कतमेka·ta·me चावुसो,cā·vu·so पञ्चुपादानक्खन्धा?pañ·cu·pā·dā·nak·khan·dhā

    Katame cāvuso, pañcupādānakkhandhā?

    And what are the five grasping aggregates?

  16. 16

    सेय्यथिदं—रूपुपादानक्खन्धो,sey·ya·thi·daṃ वेदनुपादानक्खन्धो,ve·da·nu·pā·dā·nak·khan·dho सञ्ञुपादानक्खन्धो,sañ·ñu·pā·dā·nak·khan·dho सङ्खारुपादानक्खन्धो,saṅ·khā·ru·pā·dā·nak·khan·dho विञ्ञाणुपादानक्खन्धो।viñ·ñā·ṇu·pā·dā·nak·khan·dho

    Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

    They are as follows: the grasping aggregates of form, feeling, perception, choices, and consciousness.

  17. 17

    कतमोka·ta·mo चावुसो,cā·vu·so रूपुपादानक्खन्धो?rū·pu·pā·dā·nak·khan·dho

    Katamo cāvuso, rūpupādānakkhandho?

    And what is the grasping aggregate of form?

  18. 18

    चत्तारिcat·tā·ri चca महाभूतानि,ma·hā·bhū·tā·ni चतुन्नञ्चca·tun·nañ·ca महाभूतानंma·hā·bhū·tā·naṃ उपादायu·pā·dā·ya रूपं।rū·paṃ

    Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ.

    The four principal states, and form derived from the four principal states.

  19. 19

    कतमाka·ta·mā चावुसो,cā·vu·so चत्तारोcat·tā·ro महाभूता?ma·hā·bhū·tā

    Katamā cāvuso, cattāro mahābhūtā?

    And what are the four principal states?

  20. 20

    पथवीधातु,pa·tha·vī·dhā·tu आपोधातु,ā·po·dhā·tu तेजोधातु,te·jo·dhā·tu वायोधातु।vā·yo·dhā·tu

    Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

    The elements of earth, water, fire, and air.

  21. 21

    कतमाka·ta·mā चावुसो,cā·vu·so पथवीधातु?pa·tha·vī·dhā·tu

    Katamā cāvuso, pathavīdhātu?

    And what is the earth element?

  22. 22

    पथवीधातुpa·tha·vī·dhā·tu सियाsi·yā अज्झत्तिका,aj·jhat·ti·kā सियाsi·yā बाहिरा।bā·hi·rā

    Pathavīdhātu siyā ajjhattikā, siyā bāhirā.

    The earth element may be interior or exterior.

  23. 23

    कतमाka·ta·mā चावुसो,cā·vu·so अज्झत्तिकाaj·jhat·ti·kā पथवीधातु?pa·tha·vī·dhā·tu

    Katamā cāvuso, ajjhattikā pathavīdhātu?

    And what is the interior earth element?

  24. 24

    यंyaṃ अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ कक्खळंkak·kha·ḷaṃ खरिगतंkha·ri·ga·taṃ उपादिन्नं,u·pā·din·naṃ सेय्यथिदं—sey·ya·thi·daṃ

    Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—

    Anything internal, personal, that’s hard, solid, and appropriated. This includes:

  25. 25

    केसाke·sā लोमाlo·mā नखाna·khā दन्ताdan·tā तचोta·co मंसंmaṃ·saṃ न्हारुnhā·ru अट्ठिaṭ·ṭhi अट्ठिमिञ्जंaṭ·ṭhi·miñ·jaṃ वक्कंvak·kaṃ हदयंha·da·yaṃ यकनंya·ka·naṃ किलोमकंki·lo·ma·kaṃ पिहकंpi·ha·kaṃ पप्फासंpap·phā·saṃ अन्तंan·taṃ अन्तगुणंan·ta·gu·ṇaṃ उदरियंu·da·ri·yaṃ करीसं,ka·rī·saṃ यंyaṃ वाvā पनञ्ञम्पिpa·nañ·ñam·pi किञ्चिkiñ·ci अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ कक्खळंkak·kha·ḷaṃ खरिगतंkha·ri·ga·taṃ उपादिन्नं।u·pā·din·naṃ

    kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ.

    head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces; or anything else internal, personal, that’s hard, solid, and appropriated.

  26. 26

    अयंa·yaṃ वुच्चतावुसो,vuc·ca·tā·vu·so अज्झत्तिकाaj·jhat·ti·kā पथवीधातु।pa·tha·vī·dhā·tu

    Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu.

    This is called the interior earth element.

  27. 27

    याyā चेवce·va खोkho पनpa·na अज्झत्तिकाaj·jhat·ti·kā पथवीधातु,pa·tha·vī·dhā·tu याyā चca बाहिराbā·hi·rā पथवीधातु,pa·tha·vī·dhā·tu पथवीधातुरेवेसा।pa·tha·vī·dhā·tu·re·ve·sā

    Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.

    The interior earth element and the exterior earth element are just the earth element.

  28. 28

    ‘तंtaṃ नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’ति—एवमेतंat·tā यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ

    ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

    This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

  29. 29

    एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā पथवीधातुयाpa·tha·vī·dhā·tu·yā निब्बिन्दति,nib·bin·da·ti पथवीधातुयाpa·tha·vī·dhā·tu·yā चित्तंcit·taṃ विराजेति।vi·rā·je·ti

    Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

    When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.

  30. 30

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयोsa·ma·yo यंyaṃ बाहिराbā·hi·rā आपोधातुā·po·dhā·tu पकुप्पति।pa·kup·pa·ti

    Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.

    There comes a time when the exterior water element flares up.

  31. 31

    अन्तरहिताan·ta·ra·hi·tā तस्मिंtas·miṃ समयेsa·ma·ye बाहिराbā·hi·rā पथवीधातुpa·tha·vī·dhā·tu होति।ho·ti

    Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti.

    At that time the exterior earth element vanishes.

  32. 32

    तस्साtas·sā हिhi नाम,nā·ma आवुसो,ā·vu·so बाहिरायbā·hi·rā·ya पथवीधातुयाpa·tha·vī·dhā·tu·yā तावtā·va महल्लिकायma·hal·li·kā·ya अनिच्चताa·nic·ca·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti खयधम्मताkha·ya·dham·ma·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti वयधम्मताva·ya·dham·ma·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti विपरिणामधम्मताvi·pa·ri·ṇā·ma·dham·ma·tā पञ्ञायिस्सति।pañ·ñā·yis·sa·ti

    Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.

    So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish.

  33. 33

    किंkiṃ पनिमस्सpa·ni·mas·sa मत्तट्ठकस्सmat·taṭ·ṭha·kas·sa कायस्सkā·yas·sa तण्हुपादिन्नस्सtaṇ·hu·pā·din·nas·sa ‘अहन्तिa·han·ti वाvā ममन्तिma·man·ti वाvā अस्मी’तिas·mī वा?vā अथa·tha ख्वास्सkhvās·sa नोतेवेत्थno·te·vet·tha होति।ho·ti

    Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.

    What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things.

  34. 34

    तञ्चे,tañ·ce आवुसो,ā·vu·so भिक्खुंbhik·khuṃ परेpa·re अक्कोसन्तिak·ko·san·ti परिभासन्तिpa·ri·bhā·san·ti रोसेन्तिro·sen·ti विहेसेन्ति,vi·he·sen·ti सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

    Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti:

    If others abuse, attack, harass, and trouble that mendicant, they understand:

  35. 35

    ‘उप्पन्नाup·pan·nā खोkho मेme अयंa·yaṃ सोतसम्फस्सजाso·ta·sam·phas·sa·jā दुक्खवेदना।duk·kha·ve·da·nā

    ‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā.

    ‘This painful feeling born of ear contact has arisen in me.

  36. 36

    साsā चca खोkho पटिच्च,pa·ṭic·ca नोno अपटिच्च।a·pa·ṭic·ca

    Sā ca kho paṭicca, no apaṭicca.

    That’s dependent, not independent.

  37. 37

    किंkiṃ पटिच्च?pa·ṭic·ca

    Kiṁ paṭicca?

    Dependent on what?

  38. 38

    फस्संphas·saṃ पटिच्च’।pa·ṭic·ca

    Phassaṁ paṭicca’.

    Dependent on contact.’

  39. 39

    सोso फस्सोphas·so अनिच्चोतिa·nic·co·ti पस्सति,pas·sa·ti वेदनाve·da·nā अनिच्चातिa·nic·cā·ti पस्सति,pas·sa·ti सञ्ञाsañ·ñā अनिच्चातिa·nic·cā·ti पस्सति,pas·sa·ti सङ्खाराsaṅ·khā·rā अनिच्चातिa·nic·cā·ti पस्सति,pas·sa·ti विञ्ञाणंviñ·ñā·ṇaṃ अनिच्चन्तिa·nic·can·ti पस्सति।pas·sa·ti

    So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.

    They see that contact, feeling, perception, choices, and consciousness are impermanent.

  40. 40

    तस्सtas·sa धातारम्मणमेवdhā·tā·ram·ma·ṇa·me·va चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti अधिमुच्चति।a·dhi·muc·ca·ti

    Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

    Based on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided.

  41. 41

    तञ्चे,tañ·ce आवुसो,ā·vu·so भिक्खुंbhik·khuṃ परेpa·re अनिट्ठेहिa·niṭ·ṭhe·hi अकन्तेहिa·kan·te·hi अमनापेहिa·ma·nā·pe·hi समुदाचरन्ति—sa·mu·dā·ca·ran·ti

    Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—

    Others might treat that mendicant with disliking, loathing, and detestation,

  42. 42

    पाणिसम्फस्सेनपिpā·ṇi·sam·phas·se·na·pi लेड्डुसम्फस्सेनपिleḍ·ḍu·sam·phas·se·na·pi दण्डसम्फस्सेनपिdaṇ·ḍa·sam·phas·se·na·pi सत्थसम्फस्सेनपि।sat·tha·sam·phas·se·na·pi

    pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.

    striking them with fists, stones, sticks, and swords.

  43. 43

    सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

    So evaṁ pajānāti:

    They understand:

  44. 44

    ‘तथाभूतोta·thā·bhū·to खोkho अयंa·yaṃ कायोkā·yo यथाभूतस्मिंya·thā·bhū·tas·miṃ कायेkā·ye पाणिसम्फस्सापिpā·ṇi·sam·phas·sā·pi कमन्ति,ka·man·ti लेड्डुसम्फस्सापिleḍ·ḍu·sam·phas·sā·pi कमन्ति,ka·man·ti दण्डसम्फस्सापिdaṇ·ḍa·sam·phas·sā·pi कमन्ति,ka·man·ti सत्थसम्फस्सापिsat·tha·sam·phas·sā·pi कमन्ति।ka·man·ti

    ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.

    ‘This body is such that fists, stones, sticks, and swords strike it.

  45. 45

    वुत्तंvut·taṃ खोkho पनेतंpa·ne·taṃ भगवताbha·ga·va·tā ककचूपमोवादे:ka·ka·cū·pa·mo·vā·de

    Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:

    But the Buddha has said in the Advice on the Simile of the Saw:

  46. 46

    “उभतोदण्डकेनu·bha·to·daṇ·ḍa·ke·na चेपि,ce·pi भिक्खवे,bhik·kha·ve ककचेनka·ka·ce·na चोराco·rā ओचरकाo·ca·ra·kā अङ्गमङ्गानिaṅ·ga·maṅ·gā·ni ओकन्तेय्युं,o·kan·tey·yuṃ तत्रापिtat·rā·pi योyo मनोma·no पदूसेय्यpa·dū·sey·ya नna मेme सोso तेनte·na सासनकरो”ति।sā·sa·na·ka·ro

    “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti.

    “Even if low-down bandits were to sever you limb from limb with a two-handed saw, anyone who had a malevolent thought on that account would not be following my instructions.”

  47. 47

    आरद्धंā·rad·dhaṃ खोkho पनpa·na मेme वीरियंvī·ri·yaṃ भविस्सतिbha·vis·sa·ti असल्लीनं,a·sal·lī·naṃ उपट्ठिताu·paṭ·ṭhi·tā सतिsa·ti असम्मुट्ठा,a·sam·muṭ·ṭhā पस्सद्धोpas·sad·dho कायोkā·yo असारद्धो,a·sā·rad·dho समाहितंsa·mā·hi·taṃ चित्तंcit·taṃ एकग्गं।e·kag·gaṃ

    Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.

    My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed and unified in samādhi.

  48. 48

    कामंkā·maṃ दानिdā·ni इमस्मिंi·mas·miṃ कायेkā·ye पाणिसम्फस्सापिpā·ṇi·sam·phas·sā·pi कमन्तु,ka·man·tu लेड्डुसम्फस्सापिleḍ·ḍu·sam·phas·sā·pi कमन्तु,ka·man·tu दण्डसम्फस्सापिdaṇ·ḍa·sam·phas·sā·pi कमन्तु,ka·man·tu सत्थसम्फस्सापिsat·tha·sam·phas·sā·pi कमन्तु,ka·man·tu करीयतिka·rī·ya·ti हिदंhi·daṃ बुद्धानंbud·dhā·naṃ सासनन्’ति।sā·sa·nan

    Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti.

    Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’

  49. 49

    तस्सtas·sa चे,ce आवुसो,ā·vu·so भिक्खुनोbhik·khu·no एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतोa·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतोa·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतोa·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā नna सण्ठाति।saṇ·ṭhā·ti

    Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.

    While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.

  50. 50

    सोso तेनte·na संविज्जतिsaṃ·vij·ja·ti संवेगंsaṃ·ve·gaṃ आपज्जति:ā·paj·ja·ti

    So tena saṁvijjati saṁvegaṁ āpajjati:

    In that case they stir up a sense of urgency:

  51. 51

    ‘अलाभाa·lā·bhā वतva·ta मे,me नna वतva·ta मेme लाभा;lā·bhā दुल्लद्धंdul·lad·dhaṃ वतva·ta मे,me नna वतva·ta मेme सुलद्धं,su·lad·dhaṃ

    ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ,

    ‘It’s my loss, my misfortune,

  52. 52

    यस्सyas·sa मेme एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतो,a·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā नna सण्ठाती’ति।saṇ·ṭhā·tī

    yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.

    that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’

  53. 53

    सेय्यथापि,sey·ya·thā·pi आवुसो,ā·vu·so सुणिसाsu·ṇi·sā ससुरंsa·su·raṃ दिस्वाdis·vā संविज्जतिsaṃ·vij·ja·ti संवेगंsaṃ·ve·gaṃ आपज्जति;ā·paj·ja·ti

    Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;

    They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.

  54. 54

    एवमेवe·va·me·va खो,kho आवुसो,ā·vu·so तस्सtas·sa चेce भिक्खुनोbhik·khu·no एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतो,a·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā नna सण्ठाति,saṇ·ṭhā·ti सोso तेनte·na संविज्जतिsaṃ·vij·ja·ti संवेगंsaṃ·ve·gaṃ आपज्जति:ā·paj·ja·ti

    evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati:

    (Pāli only)

  55. 55

    ‘अलाभाa·lā·bhā वतva·ta मे,me नna वतva·ta मेme लाभा;lā·bhā दुल्लद्धंdul·lad·dhaṃ वतva·ta मे,me नna वतva·ta मेme सुलद्धं,su·lad·dhaṃ यस्सyas·sa मेme एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतोa·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतो,a·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā नna सण्ठाती’ति।saṇ·ṭhā·tī

    ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ, yassa me evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.

    (Pāli only)

  56. 56

    तस्सtas·sa चे,ce आवुसो,ā·vu·so भिक्खुनोbhik·khu·no एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतोa·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā सण्ठाति,saṇ·ṭhā·ti सोso तेनte·na अत्तमनोat·ta·ma·no होति।ho·ti

    Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.

    But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.

  57. 57

    एत्तावतापिet·tā·va·tā·pi खो,kho आवुसो,ā·vu·so भिक्खुनोbhik·khu·no बहुकतंba·hu·ka·taṃ होति।ho·ti

    Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

    At this point, much has been done by that mendicant.

  58. 58

    कतमाka·ta·mā चावुसो,cā·vu·so आपोधातु?ā·po·dhā·tu

    Katamā cāvuso, āpodhātu?

    And what is the water element?

  59. 59

    आपोधातुā·po·dhā·tu सियाsi·yā अज्झत्तिका,aj·jhat·ti·kā सियाsi·yā बाहिरा।bā·hi·rā

    Āpodhātu siyā ajjhattikā, siyā bāhirā.

    The water element may be interior or exterior.

  60. 60

    कतमाka·ta·mā चावुसो,cā·vu·so अज्झत्तिकाaj·jhat·ti·kā आपोधातु?ā·po·dhā·tu

    Katamā cāvuso, ajjhattikā āpodhātu?

    And what is the interior water element?

  61. 61

    यंyaṃ अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ आपोā·po आपोगतंā·po·ga·taṃ उपादिन्नं,u·pā·din·naṃ सेय्यथिदं—sey·ya·thi·daṃ

    Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—

    Anything internal, personal, that’s water, watery, and appropriated. This includes:

  62. 62

    पित्तंpit·taṃ सेम्हंsem·haṃ पुब्बोpub·bo लोहितंlo·hi·taṃ सेदोse·do मेदोme·do अस्सुas·su वसाva·sā खेळोkhe·ḷo सिङ्घाणिकाsiṅ·ghā·ṇi·kā लसिकाla·si·kā मुत्तं,mut·taṃ यंyaṃ वाvā पनञ्ञम्पिpa·nañ·ñam·pi किञ्चिkiñ·ci अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ आपोā·po आपोगतंā·po·ga·taṃ उपादिन्नं—u·pā·din·naṃ

    pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—

    bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine; or anything else internal, personal, that’s water, watery, and appropriated.

  63. 63

    अयंa·yaṃ वुच्चतावुसो,vuc·ca·tā·vu·so अज्झत्तिकाaj·jhat·ti·kā आपोधातु।ā·po·dhā·tu

    ayaṁ vuccatāvuso, ajjhattikā āpodhātu.

    This is called the interior water element.

  64. 64

    याyā चेवce·va खोkho पनpa·na अज्झत्तिकाaj·jhat·ti·kā आपोधातुā·po·dhā·tu याyā चca बाहिराbā·hi·rā आपोधातु,ā·po·dhā·tu आपोधातुरेवेसा।ā·po·dhā·tu·re·ve·sā

    Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.

    The interior water element and the exterior water element are just the water element.

  65. 65

    ‘तंtaṃ नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ

    ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

    This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

  66. 66

    एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā आपोधातुयाā·po·dhā·tu·yā निब्बिन्दति,nib·bin·da·ti आपोधातुयाā·po·dhā·tu·yā चित्तंcit·taṃ विराजेति।vi·rā·je·ti

    Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.

    When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.

  67. 67

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयोsa·ma·yo यंyaṃ बाहिराbā·hi·rā आपोधातुā·po·dhā·tu पकुप्पति।pa·kup·pa·ti

    Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.

    There comes a time when the exterior water element flares up.

  68. 68

    साsā गामम्पिgā·mam·pi वहति,va·ha·ti निगमम्पिni·ga·mam·pi वहति,va·ha·ti नगरम्पिna·ga·ram·pi वहति,va·ha·ti जनपदम्पिja·na·pa·dam·pi वहति,va·ha·ti जनपदपदेसम्पिja·na·pa·da·pa·de·sam·pi वहति।va·ha·ti

    Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.

    It sweeps away villages, towns, cities, countries, and regions.

  69. 69

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयोsa·ma·yo यंyaṃ महासमुद्देma·hā·sa·mud·de योजनसतिकानिपिyo·ja·na·sa·ti·kā·ni·pi उदकानिu·da·kā·ni ओगच्छन्ति,o·gac·chan·ti द्वियोजनसतिकानिपिdvi·yo·ja·na·sa·ti·kā·ni·pi उदकानिu·da·kā·ni ओगच्छन्ति,o·gac·chan·ti तियोजनसतिकानिपिti·yo·ja·na·sa·ti·kā·ni·pi उदकानिu·da·kā·ni ओगच्छन्ति,o·gac·chan·ti चतुयोजनसतिकानिपिca·tu·yo·ja·na·sa·ti·kā·ni·pi उदकानिu·da·kā·ni ओगच्छन्ति,o·gac·chan·ti पञ्चयोजनसतिकानिपिpañ·ca·yo·ja·na·sa·ti·kā·ni·pi उदकानिu·da·kā·ni ओगच्छन्ति,o·gac·chan·ti छयोजनसतिकानिपिcha·yo·ja·na·sa·ti·kā·ni·pi उदकानिu·da·kā·ni ओगच्छन्ति,o·gac·chan·ti सत्तयोजनसतिकानिपिsat·ta·yo·ja·na·sa·ti·kā·ni·pi उदकानिu·da·kā·ni ओगच्छन्ति।o·gac·chan·ti

    Hoti kho so, āvuso, samayo yaṁ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti.

    There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven hundred leagues.

  70. 70

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयोsa·ma·yo यंyaṃ महासमुद्देma·hā·sa·mud·de सत्ततालम्पिsat·ta·tā·lam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti छत्तालम्पिchat·tā·lam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti पञ्चतालम्पिpañ·ca·tā·lam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti चतुत्तालम्पिca·tut·tā·lam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti तितालम्पिti·tā·lam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti द्वितालम्पिdvi·tā·lam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti तालमत्तम्पिtā·la·mat·tam·pi उदकंu·da·kaṃ सण्ठाति।saṇ·ṭhā·ti

    Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattatālampi udakaṁ saṇṭhāti, chattālampi udakaṁ saṇṭhāti, pañcatālampi udakaṁ saṇṭhāti, catuttālampi udakaṁ saṇṭhāti, titālampi udakaṁ saṇṭhāti, dvitālampi udakaṁ saṇṭhāti, tālamattampi udakaṁ saṇṭhāti.

    There comes a time when the water in the ocean stands just seven palm trees deep, or six, five, four, three, two, or even just one palm tree deep.

  71. 71

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयोsa·ma·yo यंyaṃ महासमुद्देma·hā·sa·mud·de सत्तपोरिसम्पिsat·ta·po·ri·sam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti छप्पोरिसम्पिchap·po·ri·sam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti पञ्चपोरिसम्पिpañ·ca·po·ri·sam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti चतुप्पोरिसम्पिca·tup·po·ri·sam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti तिपोरिसम्पिti·po·ri·sam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti द्विपोरिसम्पिdvi·po·ri·sam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti पोरिसमत्तम्पिpo·ri·sa·mat·tam·pi उदकंu·da·kaṃ सण्ठाति।saṇ·ṭhā·ti

    Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattaporisampi udakaṁ saṇṭhāti, chapporisampi udakaṁ saṇṭhāti, pañcaporisampi udakaṁ saṇṭhāti, catupporisampi udakaṁ saṇṭhāti, tiporisampi udakaṁ saṇṭhāti, dviporisampi udakaṁ saṇṭhāti, porisamattampi udakaṁ saṇṭhāti.

    There comes a time when the water in the ocean stands just seven fathoms deep, or six, five, four, three, two, or even just one fathom deep.

  72. 72

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयोsa·ma·yo यंyaṃ महासमुद्देma·hā·sa·mud·de अड्ढपोरिसम्पिaḍ·ḍha·po·ri·sam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti कटिमत्तम्पिka·ṭi·mat·tam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti जाणुकमत्तम्पिjā·ṇu·ka·mat·tam·pi उदकंu·da·kaṃ सण्ठाति,saṇ·ṭhā·ti गोप्फकमत्तम्पिgop·pha·ka·mat·tam·pi उदकंu·da·kaṃ सण्ठाति।saṇ·ṭhā·ti

    Hoti kho so, āvuso, samayo yaṁ mahāsamudde aḍḍhaporisampi udakaṁ saṇṭhāti, kaṭimattampi udakaṁ saṇṭhāti, jāṇukamattampi udakaṁ saṇṭhāti, gopphakamattampi udakaṁ saṇṭhāti.

    There comes a time when the water in the ocean stands just half a fathom deep, or waist deep, or knee deep, or even just ankle deep.

  73. 73

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयो,sa·ma·yo यंyaṃ महासमुद्देma·hā·sa·mud·de अङ्गुलिपब्बतेमनमत्तम्पिaṅ·gu·li·pab·ba·te·ma·na·mat·tam·pi उदकंu·da·kaṃ नna होति।ho·ti

    Hoti kho so, āvuso, samayo, yaṁ mahāsamudde aṅgulipabbatemanamattampi udakaṁ na hoti.

    There comes a time when there’s not even enough water left in the great ocean to wet the tip of the toe.

  74. 74

    तस्साtas·sā हिhi नाम,nā·ma आवुसो,ā·vu·so बाहिरायbā·hi·rā·ya आपोधातुयाā·po·dhā·tu·yā तावtā·va महल्लिकायma·hal·li·kā·ya अनिच्चताa·nic·ca·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti खयधम्मताkha·ya·dham·ma·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti वयधम्मताva·ya·dham·ma·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti विपरिणामधम्मताvi·pa·ri·ṇā·ma·dham·ma·tā पञ्ञायिस्सति।pañ·ñā·yis·sa·ti

    Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.

    So for all its great age, the water element will be revealed as impermanent, liable to end, vanish, and perish.

  75. 75

    किंkiṃ पनिमस्सpa·ni·mas·sa मत्तट्ठकस्सmat·taṭ·ṭha·kas·sa कायस्सkā·yas·sa तण्हुपादिन्नस्सtaṇ·hu·pā·din·nas·sa ‘अहन्तिa·han·ti वाvā ममन्तिma·man·ti वाvā अस्मी’तिas·mī वा?vā अथa·tha ख्वास्सkhvās·sa नोतेवेत्थno·te·vet·tha होतिho·ti …पे…pe

    Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe…

    What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. …

  76. 76

    तस्सtas·sa चे,ce आवुसो,ā·vu·so भिक्खुनोbhik·khu·no एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतोa·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā सण्ठाति।saṇ·ṭhā·ti सोso तेनte·na अत्तमनोat·ta·ma·no होति।ho·ti

    tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti.

    If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.

  77. 77

    एत्तावतापिet·tā·va·tā·pi खो,kho आवुसो,ā·vu·so भिक्खुनोbhik·khu·no बहुकतंba·hu·ka·taṃ होति।ho·ti

    Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

    At this point, much has been done by that mendicant.

  78. 78

    कतमाka·ta·mā चावुसो,cā·vu·so तेजोधातु?te·jo·dhā·tu

    Katamā cāvuso, tejodhātu?

    And what is the fire element?

  79. 79

    तेजोधातुte·jo·dhā·tu सियाsi·yā अज्झत्तिका,aj·jhat·ti·kā सियाsi·yā बाहिरा।bā·hi·rā

    Tejodhātu siyā ajjhattikā, siyā bāhirā.

    The fire element may be interior or exterior.

  80. 80

    कतमाka·ta·mā चावुसो,cā·vu·so अज्झत्तिकाaj·jhat·ti·kā तेजोधातु?te·jo·dhā·tu

    Katamā cāvuso, ajjhattikā tejodhātu?

    And what is the interior fire element?

  81. 81

    यंyaṃ अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ तेजोte·jo तेजोगतंte·jo·ga·taṃ उपादिन्नं,u·pā·din·naṃ सेय्यथिदं—sey·ya·thi·daṃ

    Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—

    Anything internal, pertaining to an individual that’s fire, fiery, and appropriated. This includes:

  82. 82

    येनye·na चca सन्तप्पति,san·tap·pa·ti येनye·na चca जीरीयति,jī·rī·ya·ti येनye·na चca परिडय्हति,pa·ri·ḍay·ha·ti येनye·na चca असितपीतखायितसायितंa·si·ta·pī·ta·khā·yi·ta·sā·yi·taṃ सम्माsam·mā परिणामंpa·ri·ṇā·maṃ गच्छति,gac·cha·ti यंyaṃ वाvā पनञ्ञम्पिpa·nañ·ñam·pi किञ्चिkiñ·ci अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ तेजोte·jo तेजोगतंte·jo·ga·taṃ उपादिन्नं—u·pā·din·naṃ

    yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—

    that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink; or anything else internal, personal, that’s fire, fiery, and appropriated.

  83. 83

    अयंa·yaṃ वुच्चतावुसो,vuc·ca·tā·vu·so अज्झत्तिकाaj·jhat·ti·kā तेजोधातु।te·jo·dhā·tu

    ayaṁ vuccatāvuso, ajjhattikā tejodhātu.

    This is called the interior fire element.

  84. 84

    याyā चेवce·va खोkho पनpa·na अज्झत्तिकाaj·jhat·ti·kā तेजोधातुte·jo·dhā·tu याyā चca बाहिराbā·hi·rā तेजोधातु,te·jo·dhā·tu तेजोधातुरेवेसा।te·jo·dhā·tu·re·ve·sā

    Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.

    The interior fire element and the exterior fire element are just the fire element.

  85. 85

    ‘तंtaṃ नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ

    ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

    This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

  86. 86

    एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā तेजोधातुयाte·jo·dhā·tu·yā निब्बिन्दति,nib·bin·da·ti तेजोधातुयाte·jo·dhā·tu·yā चित्तंcit·taṃ विराजेति।vi·rā·je·ti

    Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.

    When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.

  87. 87

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयोsa·ma·yo यंyaṃ बाहिराbā·hi·rā तेजोधातुte·jo·dhā·tu पकुप्पति।pa·kup·pa·ti

    Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati.

    There comes a time when the exterior fire element flares up.

  88. 88

    साsā गामम्पिgā·mam·pi दहति,da·ha·ti निगमम्पिni·ga·mam·pi दहति,da·ha·ti नगरम्पिna·ga·ram·pi दहति,da·ha·ti जनपदम्पिja·na·pa·dam·pi दहति,da·ha·ti जनपदपदेसम्पिja·na·pa·da·pa·de·sam·pi दहति।da·ha·ti

    Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati.

    It burns up villages, towns, cities, countries, and regions until

  89. 89

    साsā हरितन्तंha·ri·tan·taṃ वाvā पन्थन्तंpan·than·taṃ वाvā सेलन्तंse·lan·taṃ वाvā उदकन्तंu·da·kan·taṃ वाvā रमणीयंra·ma·ṇī·yaṃ वाvā भूमिभागंbhū·mi·bhā·gaṃ आगम्मā·gam·ma अनाहाराa·nā·hā·rā निब्बायति।nib·bā·ya·ti

    Sā haritantaṁ vā panthantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyati.

    it reaches a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it’s extinguished due to not being fed.

  90. 90

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयोsa·ma·yo यंyaṃ कुक्कुटपत्तेनपिkuk·ku·ṭa·pat·te·na·pi न्हारुदद्दुलेनपिnhā·ru·dad·du·le·na·pi अग्गिंag·giṃ गवेसन्ति।ga·ve·san·ti

    Hoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti.

    There comes a time when they go looking for a fire, taking just a chicken feather or a scrap of sinew as kindling.

  91. 91

    तस्साtas·sā हिhi नाम,nā·ma आवुसो,ā·vu·so बाहिरायbā·hi·rā·ya तेजोधातुयाte·jo·dhā·tu·yā तावtā·va महल्लिकायma·hal·li·kā·ya अनिच्चताa·nic·ca·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti खयधम्मताkha·ya·dham·ma·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti वयधम्मताva·ya·dham·ma·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti विपरिणामधम्मताvi·pa·ri·ṇā·ma·dham·ma·tā पञ्ञायिस्सति।pañ·ñā·yis·sa·ti

    Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.

    So for all its great age, the fire element will be revealed as impermanent, liable to end, vanish, and perish.

  92. 92

    किंkiṃ पनिमस्सpa·ni·mas·sa मत्तट्ठकस्सmat·taṭ·ṭha·kas·sa कायस्सkā·yas·sa तण्हुपादिन्नस्सtaṇ·hu·pā·din·nas·sa ‘अहन्तिa·han·ti वाvā ममन्तिma·man·ti वाvā अस्मी’तिas·mī वा?vā

    Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā?

    What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. …

  93. 93

    अथa·tha ख्वास्सkhvās·sa नोतेवेत्थno·te·vet·tha होतिho·ti …पे…pe तस्सtas·sa चे,ce आवुसो,ā·vu·so भिक्खुनोbhik·khu·no एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतोa·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतोa·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतोa·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā सण्ठाति,saṇ·ṭhā·ti सोso तेनte·na अत्तमनोat·ta·ma·no होति।ho·ti

    Atha khvāssa notevettha hoti …pe… tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.

    If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.

  94. 94

    एत्तावतापिet·tā·va·tā·pi खो,kho आवुसो,ā·vu·so भिक्खुनोbhik·khu·no बहुकतंba·hu·ka·taṃ होति।ho·ti

    Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

    At this point, much has been done by that mendicant.

  95. 95

    कतमाka·ta·mā चावुसो,cā·vu·so वायोधातु?vā·yo·dhā·tu

    Katamā cāvuso, vāyodhātu?

    And what is the air element?

  96. 96

    वायोधातुvā·yo·dhā·tu सियाsi·yā अज्झत्तिका,aj·jhat·ti·kā सियाsi·yā बाहिरा।bā·hi·rā

    Vāyodhātu siyā ajjhattikā, siyā bāhirā.

    The air element may be interior or exterior.

  97. 97

    कतमाka·ta·mā चावुसो,cā·vu·so अज्झत्तिकाaj·jhat·ti·kā वायोधातु?vā·yo·dhā·tu

    Katamā cāvuso, ajjhattikā vāyodhātu?

    And what is the interior air element?

  98. 98

    यंyaṃ अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ वायोvā·yo वायोगतंvā·yo·ga·taṃ उपादिन्नं,u·pā·din·naṃ सेय्यथिदं—sey·ya·thi·daṃ

    Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—

    Anything internal, personal, that’s air, airy, and appropriated. This includes:

  99. 99

    उद्धङ्गमाud·dhaṅ·ga·mā वाता,vā·tā अधोगमाa·dho·ga·mā वाता,vā·tā कुच्छिसयाkuc·chi·sa·yā वाता,vā·tā कोट्ठासयाkoṭ·ṭhā·sa·yā वाता,vā·tā अङ्गमङ्गानुसारिनोaṅ·ga·maṅ·gā·nu·sā·ri·no वाता,vā·tā अस्सासोas·sā·so पस्सासोpas·sā·so इति,i·ti यंyaṃ वाvā पनञ्ञम्पिpa·nañ·ñam·pi किञ्चिkiñ·ci अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ वायोvā·yo वायोगतंvā·yo·ga·taṃ उपादिन्नं—u·pā·din·naṃ

    uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—

    winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else internal, personal, that’s air, airy, and appropriated.

  100. 100

    अयंa·yaṃ वुच्चतावुसो,vuc·ca·tā·vu·so अज्झत्तिकाaj·jhat·ti·kā वायोधातु।vā·yo·dhā·tu

    ayaṁ vuccatāvuso, ajjhattikā vāyodhātu.

    This is called the interior air element.

  101. 101

    याyā चेवce·va खोkho पनpa·na अज्झत्तिकाaj·jhat·ti·kā वायोधातु,vā·yo·dhā·tu याyā चca बाहिराbā·hi·rā वायोधातु,vā·yo·dhā·tu वायोधातुरेवेसा।vā·yo·dhā·tu·re·ve·sā

    Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.

    The interior air element and the exterior air element are just the air element.

  102. 102

    ‘तंtaṃ नेतंne·taṃ ममma·ma नेसोहमस्मिne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ

    ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

    This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

  103. 103

    एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā वायोधातुयाvā·yo·dhā·tu·yā निब्बिन्दतिnib·bin·da·ti वायोधातुयाvā·yo·dhā·tu·yā चित्तंcit·taṃ विराजेति।vi·rā·je·ti

    Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti.

    When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.

  104. 104

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयोsa·ma·yo यंyaṃ बाहिराbā·hi·rā वायोधातुvā·yo·dhā·tu पकुप्पति।pa·kup·pa·ti

    Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati.

    There comes a time when the exterior air element flares up.

  105. 105

    साsā गामम्पिgā·mam·pi वहति,va·ha·ti निगमम्पिni·ga·mam·pi वहति,va·ha·ti नगरम्पिna·ga·ram·pi वहति,va·ha·ti जनपदम्पिja·na·pa·dam·pi वहति,va·ha·ti जनपदपदेसम्पिja·na·pa·da·pa·de·sam·pi वहति।va·ha·ti

    Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.

    It sweeps away villages, towns, cities, countries, and regions.

  106. 106

    होतिho·ti खोkho सो,so आवुसो,ā·vu·so समयोsa·ma·yo यंyaṃ गिम्हानंgim·hā·naṃ पच्छिमेpac·chi·me मासेmā·se तालवण्टेनपिtā·la·vaṇ·ṭe·na·pi विधूपनेनपिvi·dhū·pa·ne·na·pi वातंvā·taṃ परियेसन्ति,pa·ri·ye·san·ti ओस्सवनेपिos·sa·va·ne·pi तिणानिti·ṇā·ni नna इच्छन्ति।ic·chan·ti

    Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti.

    There comes a time, in the last month of summer, when they look for wind by using a palm-leaf or fan, and even the grasses in the drip-fringe of a thatch roof don’t stir.

  107. 107

    तस्साtas·sā हिhi नाम,nā·ma आवुसो,ā·vu·so बाहिरायbā·hi·rā·ya वायोधातुयाvā·yo·dhā·tu·yā तावtā·va महल्लिकायma·hal·li·kā·ya अनिच्चताa·nic·ca·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti खयधम्मताkha·ya·dham·ma·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti वयधम्मताva·ya·dham·ma·tā पञ्ञायिस्सति,pañ·ñā·yis·sa·ti विपरिणामधम्मताvi·pa·ri·ṇā·ma·dham·ma·tā पञ्ञायिस्सति।pañ·ñā·yis·sa·ti

    Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.

    So for all its great age, the air element will be revealed as impermanent, liable to end, vanish, and perish.

  108. 108

    किंkiṃ पनिमस्सpa·ni·mas·sa मत्तट्ठकस्सmat·taṭ·ṭha·kas·sa कायस्सkā·yas·sa तण्हुपादिन्नस्सtaṇ·hu·pā·din·nas·sa ‘अहन्तिa·han·ti वाvā ममन्तिma·man·ti वाvā अस्मी’तिas·mī वा?vā अथa·tha ख्वास्सkhvās·sa नोतेवेत्थno·te·vet·tha होति।ho·ti

    Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.

    What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things.

  109. 109

    तञ्चे,tañ·ce आवुसो,ā·vu·so भिक्खुंbhik·khuṃ परेpa·re अक्कोसन्तिak·ko·san·ti परिभासन्तिpa·ri·bhā·san·ti रोसेन्तिro·sen·ti विहेसेन्ति।vi·he·sen·ti

    Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti.

    If others abuse, attack, harass, and trouble that mendicant, they understand:

  110. 110

    सोso एवंe·vaṃ पजानाति,pa·jā·nā·ti उप्पन्नाup·pan·nā खोkho मेme अयंa·yaṃ सोतसम्फस्सजाso·ta·sam·phas·sa·jā दुक्खाduk·khā वेदना।ve·da·nā

    So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā.

    ‘This painful feeling born of ear contact has arisen in me.

  111. 111

    साsā चca खोkho पटिच्च,pa·ṭic·ca नोno अपटिच्च।a·pa·ṭic·ca

    Sā ca kho paṭicca, no apaṭicca.

    That’s dependent, not independent.

  112. 112

    किंkiṃ पटिच्च?pa·ṭic·ca

    Kiṁ paṭicca?

    Dependent on what?

  113. 113

    फस्संphas·saṃ पटिच्च।pa·ṭic·ca

    Phassaṁ paṭicca.

    Dependent on contact.’

  114. 114

    सोपिso·pi फस्सोphas·so अनिच्चोतिa·nic·co·ti पस्सति,pas·sa·ti वेदनाve·da·nā अनिच्चातिa·nic·cā·ti पस्सति,pas·sa·ti सञ्ञाsañ·ñā अनिच्चातिa·nic·cā·ti पस्सति,pas·sa·ti सङ्खाराsaṅ·khā·rā अनिच्चातिa·nic·cā·ti पस्सति,pas·sa·ti विञ्ञाणंviñ·ñā·ṇaṃ अनिच्चन्तिa·nic·can·ti पस्सति।pas·sa·ti

    Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.

    They see that contact, feeling, perception, choices, and consciousness are impermanent.

  115. 115

    तस्सtas·sa धातारम्मणमेवdhā·tā·ram·ma·ṇa·me·va चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti अधिमुच्चति।a·dhi·muc·ca·ti

    Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

    Based on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided.

  116. 116

    तञ्चे,tañ·ce आवुसो,ā·vu·so भिक्खुंbhik·khuṃ परेpa·re अनिट्ठेहिa·niṭ·ṭhe·hi अकन्तेहिa·kan·te·hi अमनापेहिa·ma·nā·pe·hi समुदाचरन्ति,sa·mu·dā·ca·ran·ti पाणिसम्फस्सेनपिpā·ṇi·sam·phas·se·na·pi लेड्डुसम्फस्सेनपिleḍ·ḍu·sam·phas·se·na·pi दण्डसम्फस्सेनपिdaṇ·ḍa·sam·phas·se·na·pi सत्थसम्फस्सेनपि।sat·tha·sam·phas·se·na·pi

    Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.

    Others might treat that mendicant with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords.

  117. 117

    सोso एवंe·vaṃ पजानातिpa·jā·nā·ti ‘तथाभूतोta·thā·bhū·to खोkho अयंa·yaṃ कायोkā·yo यथाभूतस्मिंya·thā·bhū·tas·miṃ कायेkā·ye पाणिसम्फस्सापिpā·ṇi·sam·phas·sā·pi कमन्ति,ka·man·ti लेड्डुसम्फस्सापिleḍ·ḍu·sam·phas·sā·pi कमन्ति,ka·man·ti दण्डसम्फस्सापिdaṇ·ḍa·sam·phas·sā·pi कमन्ति,ka·man·ti सत्थसम्फस्सापिsat·tha·sam·phas·sā·pi कमन्ति।ka·man·ti

    So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.

    They understand: ‘This body is such that fists, stones, sticks, and swords strike it.

  118. 118

    वुत्तंvut·taṃ खोkho पनेतंpa·ne·taṃ भगवताbha·ga·va·tā ककचूपमोवादेka·ka·cū·pa·mo·vā·de “उभतोदण्डकेनu·bha·to·daṇ·ḍa·ke·na चेपि,ce·pi भिक्खवे,bhik·kha·ve ककचेनka·ka·ce·na चोराco·rā ओचरकाo·ca·ra·kā अङ्गमङ्गानिaṅ·ga·maṅ·gā·ni ओकन्तेय्युं।o·kan·tey·yuṃ तत्रापिtat·rā·pi योyo मनोma·no पदूसेय्य,pa·dū·sey·ya नna मेme सोso तेनte·na सासनकरो”ति।sā·sa·na·ka·ro

    Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti.

    But the Buddha has said in the Advice on the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb with a two-handed saw, anyone who had a thought of hate on that account would not be following my instructions.”

  119. 119

    आरद्धंā·rad·dhaṃ खोkho पनpa·na मेme वीरियंvī·ri·yaṃ भविस्सतिbha·vis·sa·ti असल्लीनं,a·sal·lī·naṃ उपट्ठिताu·paṭ·ṭhi·tā सतिsa·ti असम्मुट्ठा,a·sam·muṭ·ṭhā पस्सद्धोpas·sad·dho कायोkā·yo असारद्धो,a·sā·rad·dho समाहितंsa·mā·hi·taṃ चित्तंcit·taṃ एकग्गं।e·kag·gaṃ

    Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.

    My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed and unified in samādhi.

  120. 120

    कामंkā·maṃ दानिdā·ni इमस्मिंi·mas·miṃ कायेkā·ye पाणिसम्फस्सापिpā·ṇi·sam·phas·sā·pi कमन्तु,ka·man·tu लेड्डुसम्फस्सापिleḍ·ḍu·sam·phas·sā·pi कमन्तु,ka·man·tu दण्डसम्फस्सापिdaṇ·ḍa·sam·phas·sā·pi कमन्तु,ka·man·tu सत्थसम्फस्सापिsat·tha·sam·phas·sā·pi कमन्तु।ka·man·tu करीयतिka·rī·ya·ti हिदंhi·daṃ बुद्धानंbud·dhā·naṃ सासनन्’ति।sā·sa·nan

    Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti.

    Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’

  121. 121

    तस्सtas·sa चे,ce आवुसो,ā·vu·so भिक्खुनोbhik·khu·no एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतोa·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā नna सण्ठाति।saṇ·ṭhā·ti

    Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.

    While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.

  122. 122

    सोso तेनte·na संविज्जतिsaṃ·vij·ja·ti संवेगंsaṃ·ve·gaṃ आपज्जति:ā·paj·ja·ti

    So tena saṁvijjati saṁvegaṁ āpajjati:

    In that case they stir up a sense of urgency:

  123. 123

    ‘अलाभाa·lā·bhā वतva·ta मे,me नna वतva·ta मेme लाभा;lā·bhā दुल्लद्धंdul·lad·dhaṃ वतva·ta मे,me नna वतva·ta मेme सुलद्धं।su·lad·dhaṃ

    ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.

    ‘It’s my loss, my misfortune,

  124. 124

    यस्सyas·sa मेme एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतोa·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā नna सण्ठाती’ति।saṇ·ṭhā·tī

    Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti.

    that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’

  125. 125

    सेय्यथापि,sey·ya·thā·pi आवुसो,ā·vu·so सुणिसाsu·ṇi·sā ससुरंsa·su·raṃ दिस्वाdis·vā संविज्जतिsaṃ·vij·ja·ti संवेगंsaṃ·ve·gaṃ आपज्जति;ā·paj·ja·ti

    Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;

    They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.

  126. 126

    एवमेवe·va·me·va खो,kho आवुसो,ā·vu·so तस्सtas·sa चेce भिक्खुनोbhik·khu·no एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतो,a·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā नna सण्ठाति।saṇ·ṭhā·ti

    evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti.

    (Pāli only)

  127. 127

    सोso तेनte·na संविज्जतिsaṃ·vij·ja·ti संवेगंsaṃ·ve·gaṃ आपज्जति:ā·paj·ja·ti

    So tena saṁvijjati saṁvegaṁ āpajjati:

    (Pāli only)

  128. 128

    ‘अलाभाa·lā·bhā वतva·ta मे,me नna वतva·ta मेme लाभा;lā·bhā दुल्लद्धंdul·lad·dhaṃ वतva·ta मे,me नna वतva·ta मेme सुलद्धं।su·lad·dhaṃ

    ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.

    (Pāli only)

  129. 129

    यस्सyas·sa मेme एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतो,a·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā नna सण्ठाती’ति।saṇ·ṭhā·tī

    Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.

    (Pāli only)

  130. 130

    तस्सtas·sa चे,ce आवुसो,ā·vu·so भिक्खुनोbhik·khu·no एवंe·vaṃ बुद्धंbud·dhaṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ धम्मंdham·maṃ अनुस्सरतो,a·nus·sa·ra·to एवंe·vaṃ सङ्घंsaṅ·ghaṃ अनुस्सरतो,a·nus·sa·ra·to उपेक्खाu·pek·khā कुसलनिस्सिताku·sa·la·nis·si·tā सण्ठाति,saṇ·ṭhā·ti सोso तेनte·na अत्तमनोat·ta·ma·no होति।ho·ti

    Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.

    But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.

  131. 131

    एत्तावतापिet·tā·va·tā·pi खो,kho आवुसो,ā·vu·so भिक्खुनोbhik·khu·no बहुकतंba·hu·ka·taṃ होति।ho·ti

    Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

    At this point, much has been done by that mendicant.

  132. 132

    सेय्यथापि,sey·ya·thā·pi आवुसो,ā·vu·so कट्ठञ्चkaṭ·ṭhañ·ca पटिच्चpa·ṭic·ca वल्लिञ्चval·liñ·ca पटिच्चpa·ṭic·ca तिणञ्चti·ṇañ·ca पटिच्चpa·ṭic·ca मत्तिकञ्चmat·ti·kañ·ca पटिच्चpa·ṭic·ca आकासोā·kā·so परिवारितोpa·ri·vā·ri·to अगारन्त्वेवa·gā·ran·tve·va सङ्खंsaṅ·khaṃ गच्छति;gac·cha·ti

    Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati;

    When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.

  133. 133

    एवमेवe·va·me·va खो,kho आवुसो,ā·vu·so अट्ठिञ्चaṭ·ṭhiñ·ca पटिच्चpa·ṭic·ca न्हारुञ्चnhā·ruñ·ca पटिच्चpa·ṭic·ca मंसञ्चmaṃ·sañ·ca पटिच्चpa·ṭic·ca चम्मञ्चcam·mañ·ca पटिच्चpa·ṭic·ca आकासोā·kā·so परिवारितोpa·ri·vā·ri·to रूपन्त्वेवrū·pan·tve·va सङ्खंsaṅ·khaṃ गच्छति।gac·cha·ti

    evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati.

    In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’.

  134. 134

    अज्झत्तिकञ्चेव,aj·jhat·ti·kañ·ce·va आवुसो,ā·vu·so चक्खुंcak·khuṃ अपरिभिन्नंa·pa·ri·bhin·naṃ होति,ho·ti बाहिराbā·hi·rā चca रूपाrū·pā नna आपाथंā·pā·thaṃ आगच्छन्ति,ā·gac·chan·ti नोno चca तज्जोtaj·jo समन्नाहारोsa·man·nā·hā·ro होति,ho·ti नेवne·va तावtā·va तज्जस्सtaj·jas·sa विञ्ञाणभागस्सviñ·ñā·ṇa·bhā·gas·sa पातुभावोpā·tu·bhā·vo होति।ho·ti

    Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

    Reverends, though the interior eye is intact, so long as exterior sights don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.

  135. 135

    अज्झत्तिकञ्चेव,aj·jhat·ti·kañ·ce·va आवुसो,ā·vu·so चक्खुंcak·khuṃ अपरिभिन्नंa·pa·ri·bhin·naṃ होतिho·ti बाहिराbā·hi·rā चca रूपाrū·pā आपाथंā·pā·thaṃ आगच्छन्ति,ā·gac·chan·ti नोno चca तज्जोtaj·jo समन्नाहारोsa·man·nā·hā·ro होति,ho·ti नेवne·va तावtā·va तज्जस्सtaj·jas·sa विञ्ञाणभागस्सviñ·ñā·ṇa·bhā·gas·sa पातुभावोpā·tu·bhā·vo होति।ho·ti

    Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

    Though the interior eye is intact and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.

  136. 136

    यतोya·to चca खो,kho आवुसो,ā·vu·so अज्झत्तिकञ्चेवaj·jhat·ti·kañ·ce·va चक्खुंcak·khuṃ अपरिभिन्नंa·pa·ri·bhin·naṃ होति,ho·ti बाहिराbā·hi·rā चca रूपाrū·pā आपाथंā·pā·thaṃ आगच्छन्ति,ā·gac·chan·ti तज्जोtaj·jo चca समन्नाहारोsa·man·nā·hā·ro होति।ho·ti एवंe·vaṃ तज्जस्सtaj·jas·sa विञ्ञाणभागस्सviñ·ñā·ṇa·bhā·gas·sa पातुभावोpā·tu·bhā·vo होति।ho·ti

    Yato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti. Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.

    But when the interior eye is intact and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.

  137. 137

    यंyaṃ तथाभूतस्सta·thā·bhū·tas·sa रूपंrū·paṃ तंtaṃ रूपुपादानक्खन्धेrū·pu·pā·dā·nak·khan·dhe सङ्गहंsaṅ·ga·haṃ गच्छति,gac·cha·ti याyā तथाभूतस्सta·thā·bhū·tas·sa वेदनाve·da·nā साsā वेदनुपादानक्खन्धेve·da·nu·pā·dā·nak·khan·dhe सङ्गहंsaṅ·ga·haṃ गच्छति,gac·cha·ti याyā तथाभूतस्सta·thā·bhū·tas·sa सञ्ञाsañ·ñā साsā सञ्ञुपादानक्खन्धेsañ·ñu·pā·dā·nak·khan·dhe सङ्गहंsaṅ·ga·haṃ गच्छति,gac·cha·ti येye तथाभूतस्सta·thā·bhū·tas·sa सङ्खाराsaṅ·khā·rā तेte सङ्खारुपादानक्खन्धेsaṅ·khā·ru·pā·dā·nak·khan·dhe सङ्गहंsaṅ·ga·haṃ गच्छन्ति,gac·chan·ti यंyaṃ तथाभूतस्सta·thā·bhū·tas·sa विञ्ञाणंviñ·ñā·ṇaṃ तंtaṃ विञ्ञाणुपादानक्खन्धेviñ·ñā·ṇu·pā·dā·nak·khan·dhe सङ्गहंsaṅ·ga·haṃ गच्छति।gac·cha·ti

    Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.

    The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.

  138. 138

    सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

    So evaṁ pajānāti:

    They understand:

  139. 139

    ‘एवञ्हिe·vañ·hi किरki·ra इमेसंi·me·saṃ पञ्चन्नंpañ·can·naṃ उपादानक्खन्धानंu·pā·dā·nak·khan·dhā·naṃ सङ्गहोsaṅ·ga·ho सन्निपातोsan·ni·pā·to समवायोsa·ma·vā·yo होति।ho·ti

    ‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.

    ‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.

  140. 140

    वुत्तंvut·taṃ खोkho पनेतंpa·ne·taṃ भगवता:bha·ga·va·tā

    Vuttaṁ kho panetaṁ bhagavatā:

    But the Buddha has said:

  141. 141

    “योyo पटिच्चसमुप्पादंpa·ṭic·ca·sa·mup·pā·daṃ पस्सतिpas·sa·ti सोso धम्मंdham·maṃ पस्सति;pas·sa·ti

    “yo paṭiccasamuppādaṁ passati so dhammaṁ passati;

    “One who sees dependent origination sees the teaching.

  142. 142

    योyo धम्मंdham·maṃ पस्सतिpas·sa·ti सोso पटिच्चसमुप्पादंpa·ṭic·ca·sa·mup·pā·daṃ पस्सती”ति।pas·sa·tī

    yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.

    One who sees the teaching sees dependent origination.”

  143. 143

    पटिच्चसमुप्पन्नाpa·ṭic·ca·sa·mup·pan·nā खोkho पनिमेpa·ni·me यदिदंya·di·daṃ पञ्चुपादानक्खन्धा।pañ·cu·pā·dā·nak·khan·dhā

    Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.

    And these five grasping aggregates are indeed dependently originated.

  144. 144

    योyo इमेसुi·me·su पञ्चसुpañ·ca·su उपादानक्खन्धेसुu·pā·dā·nak·khan·dhe·su छन्दोchan·do आलयोā·la·yo अनुनयोa·nu·na·yo अज्झोसानंaj·jho·sā·naṃ सोso दुक्खसमुदयो।duk·kha·sa·mu·da·yo

    Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.

    The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.

  145. 145

    योyo इमेसुi·me·su पञ्चसुpañ·ca·su उपादानक्खन्धेसुu·pā·dā·nak·khan·dhe·su छन्दरागविनयोchan·da·rā·ga·vi·na·yo छन्दरागप्पहानं,chan·da·rā·gap·pa·hā·naṃ सोso दुक्खनिरोधो’ति।duk·kha·ni·ro·dho

    Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.

    Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’

  146. 146

    एत्तावतापिet·tā·va·tā·pi खो,kho आवुसो,ā·vu·so भिक्खुनोbhik·khu·no बहुकतंba·hu·ka·taṃ होति।ho·ti

    Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

    At this point, much has been done by that mendicant.

  147. 147

    अज्झत्तिकञ्चेव,aj·jhat·ti·kañ·ce·va आवुसो,ā·vu·so सोतंso·taṃ अपरिभिन्नंa·pa·ri·bhin·naṃ होतिho·ti …पे…pe

    Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe…

    Though the ear …

  148. 148

    घानंghā·naṃ अपरिभिन्नंa·pa·ri·bhin·naṃ होतिho·ti …

    ghānaṁ aparibhinnaṁ hoti …

    nose …

  149. 149

    जिव्हाjiv·hā अपरिभिन्नाa·pa·ri·bhin·nā होतिho·ti …

    jivhā aparibhinnā hoti …

    tongue …

  150. 150

    कायोkā·yo अपरिभिन्नोa·pa·ri·bhin·no होतिho·ti …

    kāyo aparibhinno hoti …

    body …

  151. 151

    मनोma·no अपरिभिन्नोa·pa·ri·bhin·no होति,ho·ti बाहिराbā·hi·rā चca धम्माdham·mā नna आपाथंā·pā·thaṃ आगच्छन्तिā·gac·chan·ti नोno चca तज्जोtaj·jo समन्नाहारोsa·man·nā·hā·ro होति,ho·ti नेवne·va तावtā·va तज्जस्सtaj·jas·sa विञ्ञाणभागस्सviñ·ñā·ṇa·bhā·gas·sa पातुभावोpā·tu·bhā·vo होति।ho·ti

    mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

    mind is intact internally, so long as exterior ideas don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.

  152. 152

    अज्झत्तिकोaj·jhat·ti·ko चेव,ce·va आवुसो,ā·vu·so मनोma·no अपरिभिन्नोa·pa·ri·bhin·no होति,ho·ti बाहिराbā·hi·rā चca धम्माdham·mā आपाथंā·pā·thaṃ आगच्छन्ति,ā·gac·chan·ti नोno चca तज्जोtaj·jo समन्नाहारोsa·man·nā·hā·ro होति,ho·ti नेवne·va तावtā·va तज्जस्सtaj·jas·sa विञ्ञाणभागस्सviñ·ñā·ṇa·bhā·gas·sa पातुभावोpā·tu·bhā·vo होति।ho·ti

    Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

    Though the mind is intact internally and exterior ideas come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.

  153. 153

    यतोya·to चca खो,kho आवुसो,ā·vu·so अज्झत्तिकोaj·jhat·ti·ko चेवce·va मनोma·no अपरिभिन्नोa·pa·ri·bhin·no होति,ho·ti बाहिराbā·hi·rā चca धम्माdham·mā आपाथंā·pā·thaṃ आगच्छन्ति,ā·gac·chan·ti तज्जोtaj·jo चca समन्नाहारोsa·man·nā·hā·ro होति,ho·ti एवंe·vaṃ तज्जस्सtaj·jas·sa विञ्ञाणभागस्सviñ·ñā·ṇa·bhā·gas·sa पातुभावोpā·tu·bhā·vo होति।ho·ti

    Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.

    But when the mind is intact internally and exterior ideas come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.

  154. 154

    यंyaṃ तथाभूतस्सta·thā·bhū·tas·sa रूपंrū·paṃ तंtaṃ रूपुपादानक्खन्धेrū·pu·pā·dā·nak·khan·dhe सङ्गहंsaṅ·ga·haṃ गच्छति,gac·cha·ti याyā तथाभूतस्सta·thā·bhū·tas·sa वेदनाve·da·nā साsā वेदनुपादानक्खन्धेve·da·nu·pā·dā·nak·khan·dhe सङ्गहंsaṅ·ga·haṃ गच्छति,gac·cha·ti याyā तथाभूतस्सta·thā·bhū·tas·sa सञ्ञाsañ·ñā साsā सञ्ञुपादानक्खन्धेsañ·ñu·pā·dā·nak·khan·dhe सङ्गहंsaṅ·ga·haṃ गच्छति,gac·cha·ti येye तथाभूतस्सta·thā·bhū·tas·sa सङ्खाराsaṅ·khā·rā तेte सङ्खारुपादानक्खन्धेsaṅ·khā·ru·pā·dā·nak·khan·dhe सङ्गहंsaṅ·ga·haṃ गच्छन्ति,gac·chan·ti यंyaṃ तथाभूतस्सta·thā·bhū·tas·sa विञ्ञाणंviñ·ñā·ṇaṃ तंtaṃ विञ्ञाणुपादानक्खन्धेviñ·ñā·ṇu·pā·dā·nak·khan·dhe सङ्गहंsaṅ·ga·haṃ गच्छति।gac·cha·ti

    Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.

    The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.

  155. 155

    सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

    So evaṁ pajānāti:

    They understand:

  156. 156

    ‘एवञ्हिe·vañ·hi किरki·ra इमेसंi·me·saṃ पञ्चन्नंpañ·can·naṃ उपादानक्खन्धानंu·pā·dā·nak·khan·dhā·naṃ सङ्गहोsaṅ·ga·ho सन्निपातोsan·ni·pā·to समवायोsa·ma·vā·yo होति।ho·ti

    ‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.

    ‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.

  157. 157

    वुत्तंvut·taṃ खोkho पनेतंpa·ne·taṃ भगवता:bha·ga·va·tā

    Vuttaṁ kho panetaṁ bhagavatā:

    But the Buddha has also said:

  158. 158

    “योyo पटिच्चसमुप्पादंpa·ṭic·ca·sa·mup·pā·daṃ पस्सतिpas·sa·ti सोso धम्मंdham·maṃ पस्सति;pas·sa·ti

    “yo paṭiccasamuppādaṁ passati so dhammaṁ passati;

    “One who sees dependent origination sees the teaching.

  159. 159

    योyo धम्मंdham·maṃ पस्सतिpas·sa·ti सोso पटिच्चसमुप्पादंpa·ṭic·ca·sa·mup·pā·daṃ पस्सती”ति।pas·sa·tī

    yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.

    One who sees the teaching sees dependent origination.”

  160. 160

    पटिच्चसमुप्पन्नाpa·ṭic·ca·sa·mup·pan·nā खोkho पनिमेpa·ni·me यदिदंya·di·daṃ पञ्चुपादानक्खन्धा।pañ·cu·pā·dā·nak·khan·dhā

    Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.

    And these five grasping aggregates are indeed dependently originated.

  161. 161

    योyo इमेसुi·me·su पञ्चसुpañ·ca·su उपादानक्खन्धेसुu·pā·dā·nak·khan·dhe·su छन्दोchan·do आलयोā·la·yo अनुनयोa·nu·na·yo अज्झोसानंaj·jho·sā·naṃ सोso दुक्खसमुदयो।duk·kha·sa·mu·da·yo

    Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.

    The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.

  162. 162

    योyo इमेसुi·me·su पञ्चसुpañ·ca·su उपादानक्खन्धेसुu·pā·dā·nak·khan·dhe·su छन्दरागविनयोchan·da·rā·ga·vi·na·yo छन्दरागप्पहानंchan·da·rā·gap·pa·hā·naṃ सोso दुक्खनिरोधो’ति।duk·kha·ni·ro·dho

    Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti.

    Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’

  163. 163

    एत्तावतापिet·tā·va·tā·pi खो,kho आवुसो,ā·vu·so भिक्खुनोbhik·khu·no बहुकतंba·hu·ka·taṃ होती”ति।ho·tī

    Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti.

    At this point, much has been done by that mendicant.”

  164. 164

    इदमवोचi·da·ma·vo·ca आयस्माā·yas·mā सारिपुत्तो।sā·ri·put·to

    Idamavoca āyasmā sāriputto.

    That is what Venerable Sāriputta said.

  165. 165

    अत्तमनाat·ta·ma·nā तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa भासितंbhā·si·taṃ अभिनन्दुन्ति।a·bhi·nan·dun·ti

    Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

    Satisfied, the mendicants approved what Sāriputta said.

  166. 166

    महाहत्थिपदोपमसुत्तंma·hā·hat·thi·pa·do·pa·ma·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ अट्ठमं।aṭ·ṭha·maṃ

    Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

    (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.