Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ bhāsanti:  It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying: 
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ na bhāsanti: 
It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying: 

Taṁ kiṁ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ.  What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered. 
Taṁ kiṁ maññasi, kumāra, sukhaṁ vā so sayeyya no vā? 
What do you think, prince, would he sleep at ease, or not? 
“Taṁ kiṁ maññasi, kumāra, 
“What do you think, prince? 
Taṁ kiṁ maññasi, kumāra, 
What do you think, prince? 

Taṁ kho panāhaṁ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṁ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmīti.  Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself. 

attānaṁ atimaññasi;  you despise it; 

araññasmiṁ brahāvane;  in the wilds, the formidable forest, 

Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṁ jīvitā voropenti, tena bahū manussā kālaṁ karonti.  Taking up sharp knives, they murder each other. And so many people perish. 
aññamaññaṁ → aññamaññassa (sya-all, pts1ed) 

Taṁ kiṁ maññasi, brāhmaṇa,  What do you think, brahmin? 
Taṁ kiṁ maññasi, brāhmaṇa, 
What do you think, brahmin? 

evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṁ naditabbaṁ maññasī”ti.  In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.” 

Taṁ kiṁ maññasi, gahapati,  What do you think, householder? 
“Taṁ kiṁ maññasi, gahapati, 
“What do you think, householder? 
“Taṁ kiṁ maññasi, gahapati, 
“What do you think, householder? 

tvampi nāma bhaṇitabbaṁ maññasī’ti.  How on earth could you imagine you’ve got something worth saying!’ 

sāmaññassānulomikā;  integral to the ascetic life. 

buddhā yaññassa kovidā.  as they are expert in sacrifice. 
yaññassa → puññassa (sya-all, km, pts1ed) 

“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.  “Please, brahmin, go at your convenience.” 

“Taṁ kiṁ maññasi, vappa,  “What do you think, Vappa? 
“Taṁ kiṁ maññasi, vappa, 
“What do you think, Vappa? 
“Taṁ kiṁ maññasi, vappa, 
“What do you think, Vappa? 
“Taṁ kiṁ maññasi, vappa, 
“What do you think, Vappa? 

Taṁ kiṁ maññasi, sāḷha,  What do you think, Sāḷha? 
Taṁ kiṁ maññasi, sāḷha, 
What do you think, Sāḷha? 

Duppaññasutta  Witless 

Araññasutta  Wilderness 
Araññasutta → araññasenāsanasuttaṁ (bj) 

araññasmiṁ brahāvane;  in the wilds, the formidable forest, 

Te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ.  They wanted to see each other often. 
bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ, mātāpi puttassa abhiṇhaṁ dassanakāmā ahosi, puttopi mātaraṁ abhiṇhaṁ dassanakāmo ahosi. 
 

Yaṁ, bhikkhave, duppaññassa sārajjaṁ hoti, paññavato taṁ sārajjaṁ na hoti.  A wise person doesn’t have the insecurities of someone who is witless. 

Araññasutta  Wilderness 

duppaññassa paññākathā dukkathā.  It’s inappropriate to talk to a witless person about wisdom. 
Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā? 
And why is it inappropriate to talk to a witless person about wisdom? 
Tasmā duppaññassa paññākathā dukkathā. 
That’s why it’s inappropriate to talk to a witless person about wisdom. 

Tvampi nāma bhaṇitabbaṁ maññasī”ti.  How on earth could you imagine you’ve got something worth saying!” 

Pubbe sudaṁ, bhikkhave, brāhmaṇā na sannidhiṁ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi.  In the past brahmins did not store up money, grain, silver, or gold. 
Etarahi, bhikkhave, brāhmaṇā sannidhiṁ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. 
These days brahmins do store up money, grain, silver, and gold. 
Etarahi, bhikkhave, sunakhā na sannidhiṁ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. 
But these days dogs don’t store up money, grain, silver, or gold. 

esā yaññassa sampadā.  this is the perfect sacrifice. 
yaññassa → puññassa (mr) 
Khettaṁ yaññassa sampannaṁ, 
this is the field for the perfect sacrifice, 

Taṁ kiṁ maññasi, brāhmaṇa, atthi ārabbhadhātū”ti?  What do you think, brahmin, is there an element of initiative?” 
Taṁ kiṁ maññasi, brāhmaṇa, atthi nikkamadhātu …pe… 
What do you think, brahmin, is there an element of persistence … 
Māhaṁ, brāhmaṇa, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā. 
Brahmin, may I never see or hear of anyone holding such a doctrine or view! 
Māhaṁ, brāhmaṇa → taṁ kiṁ maññasi brāhmaṇa māhaṁ (mr) 

‘idāni ayamāyasmā imaṁ niddākilamathaṁ paṭivinodetvā araññasaññaṁyeva manasi karissati ekattan’ti.  ‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’ 

Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa.  If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. 
Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. 
And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. 

Taṁ kiṁ maññasi, sīvaka,  What do you think, Sīvaka? 
Taṁ kiṁ maññasi, sīvaka, 
What do you think, Sīvaka? 

Taṁ kiṁ maññasi, brāhmaṇa,  What do you think, brahmin? 
Taṁ kiṁ maññasi, brāhmaṇa, 
What do you think, brahmin? 

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti.  No-one guarded the fruit, yet no-one damaged another’s fruits. 
Taṁ kiṁ maññasi, brāhmaṇa dhammika, 
What do you think, Brahmin Dhammika? 

“Taṁ kiṁ maññasi, soṇa,  “What do you think, Soṇa? 
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti? 
“When your harp’s strings were tuned too tight, was it resonant and playable?” 
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti? 
“When your harp’s strings were tuned too slack, was it resonant and playable?” 

Asantuṭṭhitāya pahānāya santuṭṭhitā bhāvetabbā, asampajaññassa pahānāya sampajaññaṁ bhāvetabbaṁ, mahicchatāya pahānāya appicchatā bhāvetabbā.  You should develop contentment to give up lack of contentment, situational awareness to give up lack of situational awareness, and having few wishes to give up having many wishes. 

“Sataṁ, bhante, satasahassānaṁ hiraññassa, ko pana vādo rūpiyassā”ti.  “He has a hundred thousand gold coins, not to mention the silver coins!” 

“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.  “Please, brahmin, go at your convenience.” 

Dutiyaaggisutta  Fires (2nd) 
Dutiyaaggisutta → mahāyaññasuttaṁ (bj) 

Taṁ kiṁ maññasi, sāriputta, dadeyya idhekacco evarūpaṁ dānan”ti?  What do you think, Sāriputta, don’t some people give gifts in this way?” 
Taṁ kiṁ maññasi, sāriputta, dadeyya idhekacco evarūpaṁ dānan”ti? 
What do you think, Sāriputta, don’t some people give gifts in this way?” 

Taṁ kiṁ maññasi, sīha,  What do you think, Sīha? 
Taṁ kiṁ maññasi, sīha, kaṁ nu kho arahanto paṭhamaṁ anukampantā anukampeyyuṁ: 
Which do you think the perfected ones will show sympathy for first?” 
“Taṁ kiṁ maññasi, sīha, kaṁ nu kho arahanto paṭhamaṁ upasaṅkamantā upasaṅkameyyuṁ: 
“Which do you think the perfected ones will first approach?” 
“Taṁ kiṁ maññasi, sīha, kassa nu kho arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇheyyuṁ: 
“Which do you think the perfected ones will receive alms from first?” 
“Taṁ kiṁ maññasi, sīha, kassa nu kho arahanto paṭhamaṁ dhammaṁ desentā deseyyuṁ: 
“Which do you think the perfected ones will teach the Dhamma to first?” 
“Taṁ kiṁ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya: 
“Which do you think would get a good reputation?” 
“Taṁ kiṁ maññasi, sīha, ko nu kho yaṁyadeva parisaṁ upasaṅkameyya, yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkameyya amaṅkubhūto: 
“Which do you think would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics?” 
“Taṁ kiṁ maññasi, sīha, ko nu kho kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya: 
“When their body breaks up, after death, which do you think would be reborn in a good place, a heavenly realm?” 

Tatridaṁ, bhikkhave, nandassa satisampajaññasmiṁ hoti.  This is how Nanda has mindfulness and situational awareness. 
Idaṁ kho, bhikkhave, nandassa satisampajaññasmiṁ hoti. 
This is how Nanda has mindfulness and situational awareness. 

Assājānīyasutta  A Thoroughbred 
Assājānīyasutta → ājaññasuttaṁ (bj) 

Tvampi nāma bhaṇitabbaṁ maññasī’ti.  How on earth could you imagine you’ve got something worth saying!’ 

paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā”ti.  It’s for the wise, not the witless.” 
paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā’ti. 
It’s for the wise, not the witless.’ 
paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassa; 
It’s for the wise, not the witless. 
‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti, 
‘This teaching is for the wise, not the witless.’ 
‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti, 
‘This teaching is for the wise, not the witless.’ 

hoti dhaññassa sampadā.  the crop of grain will be excellent. 

“gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti.  “Go now, Ānanda, at your convenience.” 

Satisampajaññasutta  Mindfulness and Situational Awareness 
Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṁ hoti hirottappaṁ. 
When there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence. 
Evamevaṁ kho, bhikkhave, satisampajaññe sati satisampajaññasampannassa upanisasampannaṁ hoti hirottappaṁ; 
In the same way, when there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence. 

‘idāni ayamāyasmā imaṁ niddākilamathaṁ paṭivinodetvā araññasaññaṁyeva manasi karissati ekattan’ti.  ‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’ 

“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.  “Please, Meghiya, go at your convenience.” 
Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. 
Please, Meghiya, go at your convenience.” 

“Yassadāni tvaṁ, sāriputta, kālaṁ maññasī”ti.  “Please, Sāriputta, go at your convenience.” 

Santi, bhikkhave, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.  There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. 

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.  “Please, great king, go at your convenience.” 

Ko cāhāro asatāsampajaññassa?  And what is the fuel for lack of mindfulness and situational awareness? 
Ko cāhāro satisampajaññassa? 
And what is the fuel for mindfulness and situational awareness? 

Ko cāhāro asatā sampajaññassa?  And what is the fuel for lack of mindfulness and situational awareness? 
Ko cāhāro satisampajaññassa? 
And what is the fuel for mindfulness and situational awareness? 

Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa.  If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. 
Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa. 
And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. 

Taṁ kiṁ maññasi, upāli,  What do you think, Upāli? 
Taṁ kiṁ maññasi, upāli, 
What do you think, Upāli? 
Taṁ kiṁ maññasi, upāli, 
What do you think, Upāli? 
Taṁ kiṁ maññasi, upāli, 
What do you think, Upāli? 
Taṁ kiṁ maññasi, upāli, 
What do you think, Upāli? 
Taṁ kiṁ maññasi, upāli, 
What do you think, Upāli? 
Taṁ kiṁ maññasi, upāli, 
What do you think, Upāli? 
Taṁ kiṁ maññasi, upāli, 
What do you think, Upāli? 
Taṁ kiṁ maññasi, upāli, 
What do you think, Upāli? 

Evaṁ bhāvitā kho, bhikkhave, mettā cetovimutti anāgāmitāya saṁvattati, idha paññassa bhikkhuno uttari vimuttiṁ appaṭivijjhato.  The heart’s release by love developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom. 
Evaṁ bhāvitā kho, bhikkhave, upekkhā cetovimutti anāgāmitāya saṁvattati, idha paññassa bhikkhuno uttari vimuttiṁ appaṭivijjhato”ti. 
The heart’s release by equanimity developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom.” 

Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca.  And so both tutor and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other. 
Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti. 
And so both tutor and pupil kept on directly contradicting each other. 
Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti. 
And so both tutor and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.” 
Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti. 
 
Santi, bhikkhave, asaññasattā nāma devā. 
There are gods named ‘non-percipient beings’. 

yassadāni kālaṁ maññasī”ti.  Please go at your convenience.” 
Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. 
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. 
Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. 
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. 
Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja? 
“What do you think, great king? 
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. 
“Please, great king, go at your convenience.” 

Taṁ kiṁ maññasi, ambaṭṭha,  What do you think, Ambaṭṭha? 
“taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? 
 
“Taṁ kiṁ maññasi, ambaṭṭha, 
“What do you think, Ambaṭṭha? 
“Taṁ kiṁ maññasi, ambaṭṭha, 
“What do you think, Ambaṭṭha? 
“Taṁ kiṁ maññasi, ambaṭṭha, 
“What do you think, Ambaṭṭha? 
Taṁ kiṁ maññasi, ambaṭṭha, 
What do you think, Ambaṭṭha? 
“Taṁ kiṁ maññasi, ambaṭṭha, 
“What do you think, Ambaṭṭha? 
Taṁ kiṁ maññasi, ambaṭṭha, 
What do you think, Ambaṭṭha? 
“Taṁ kiṁ maññasi, ambaṭṭha, 
“What do you think, Ambaṭṭha? 
“Taṁ kiṁ maññasi, ambaṭṭha, 
“What do you think, Ambaṭṭha? 
“Taṁ kiṁ maññasi, ambaṭṭha, 
“What do you think, Ambaṭṭha? 
“Taṁ kiṁ maññasi, ambaṭṭha, 
“What do you think, Ambaṭṭha? 
Taṁ kiṁ maññasi, ambaṭṭha, 
What do you think, Ambaṭṭha? 
Taṁ kiṁ maññasi, ambaṭṭha, 
What do you think, Ambaṭṭha? 
“Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. 
“Please, Ambaṭṭha, go at your convenience.” 

Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…  When he went forth he abandoned abundant gold, both coined and uncoined, stored in dungeons and towers. … 

‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti.  the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories. 
Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. 
I don’t know about that, 
Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti. 
Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?” 
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe… 
When he went forth he abandoned abundant gold, both coined and uncoined, stored in dungeons and towers. … 
‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. 
you know how to accomplish the sacrifice with three modes and sixteen accessories. 
Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. 
I don’t know about that, 
Sādhu me bhavaṁ gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ desetū”ti. 
Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.” 
Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti. 
And so these four consenting factions became accessories to the sacrifice. 
Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti. 
And so these eight factors also became accessories to the sacrifice. 
Iti imānipi cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti. 
And so these four factors also became accessories to the sacrifice. 
Ayaṁ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti. 
Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.” 
“aho yañño, aho yaññasampadā”ti. 
“Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!” 
‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti. 
the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him. 
“Abhijānāmahaṁ, brāhmaṇa, evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā, ahaṁ tena samayena purohito brāhmaṇo ahosiṁ tassa yaññassa yājetā”ti. 
“I do recall that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.” 
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But Mister Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
appaṭṭhataro → appatthataro (sya-all, km) | tividhāya yaññasampadāya → tividhayaññasampadāya (mr) 
“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
“There is, brahmin.” 
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But what is it?” 
ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.” 
“Ko nu kho, bho gotama, hetu ko paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti? 
“What is the cause, Mister Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?” 
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti. 
This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.” 
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But Mister Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
“There is, brahmin.” 
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But what is it?” 
“Yo kho, brāhmaṇa, cātuddisaṁ saṅghaṁ uddissa vihāraṁ karoti, ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
“When someone gives a dwelling specially for the Saṅgha of the four quarters.” 
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
 
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
 
ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
 
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
 
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
 
Ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
 
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
“There is, brahmin. 
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
 
Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti. 
And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.” 

“imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.  “Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. 
Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. 
Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. 
Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. 
Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. 

Taṁ kiṁ maññasi, poṭṭhapāda,  What do you think, Poṭṭhapāda? 
Taṁ kiṁ maññasi, poṭṭhapāda, 
What do you think, Poṭṭhapāda? 
Taṁ kiṁ maññasi, poṭṭhapāda, 
What do you think, Poṭṭhapāda? 
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? 
Doesn’t what they say turn out to have no demonstrable basis?” 
Taṁ kiṁ maññasi, poṭṭhapāda, 
What do you think, Poṭṭhapāda? 
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? 
Doesn’t what they say turn out to have no demonstrable basis?” 
Taṁ kiṁ maññasi, poṭṭhapāda, 
What do you think, Poṭṭhapāda? 
Taṁ kiṁ maññasi, poṭṭhapāda, 
What do you think, Poṭṭhapāda? 
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? 

Taṁ kiṁ maññasi, kevaṭṭa,  What do you think, Kevaḍḍha? 
Taṁ kiṁ maññasi, kevaṭṭa, 
What do you think, Kevaḍḍha? 

“Taṁ kiṁ maññasi, lohicca,  “What do you think, Lohicca? 
Taṁ kiṁ maññasi, lohicca, 
What do you think, Lohicca? 

Taṁ kiṁ maññasi, vāseṭṭha,  What do you think, Vāseṭṭha? 
Taṁ kiṁ maññasi, vāseṭṭha, 
What do you think, Vāseṭṭha? 
“Taṁ kiṁ maññasi, vāseṭṭha, 
“What do you think, Vāseṭṭha? 
Taṁ kiṁ maññasi, vāseṭṭha, 
What do you think, Vāseṭṭha? 
Taṁ kiṁ maññasi, vāseṭṭha, 
What do you think, Vāseṭṭha? 
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? 
doesn’t the statement of those brahmins turn out to have no demonstrable basis?” 
Taṁ kiṁ maññasi, vāseṭṭha, 
What do you think, Vāseṭṭha? 
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? 
doesn’t the statement of those brahmins turn out to have no demonstrable basis?” 
Taṁ kiṁ maññasi, vāseṭṭha, 
What do you think, Vāseṭṭha? 
Taṁ kiṁ maññasi, vāseṭṭha, 
What do you think, Vāseṭṭha? 
Taṁ kiṁ maññasi, vāseṭṭha, 
What do you think, Vāseṭṭha? 
Taṁ kiṁ maññasi, vāseṭṭha, 
What do you think, Vāseṭṭha? 
“Taṁ kiṁ maññasi, vāseṭṭha, 
“What do you think, Vāseṭṭha? 
“Taṁ kiṁ maññasi, vāseṭṭha. 
“What do you think, Vāseṭṭha? 
“Taṁ kiṁ maññasi, vāseṭṭha, 
“What do you think, Vāseṭṭha? 
Taṁ kiṁ maññasi, vāseṭṭha, 
What do you think, Vāseṭṭha? 

yassadāni kālaṁ maññasī’ti.  Please go at your convenience.’ 
yassadāni kālaṁ maññasī’ti. 
 

Asaññasattāyatanaṁ nevasaññānāsaññāyatanameva dutiyaṁ.  Then there is the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception. 
“tatrānanda, yamidaṁ asaññasattāyatanaṁ. 
 

“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.  “Please, brahmin, go at your convenience.” 
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. 
So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. 
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? 
And how does a mendicant do this? 
Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. 
That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge. 
Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. 
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.” 
yassadāni kālaṁ maññasī”ti. 
at your convenience.” 
“Taṁ kiṁ maññasi, pukkusa, 
“What do you think, Pukkusa? 

‘attho me, gahapati, hiraññasuvaṇṇenā’ti.  ‘Householder, I need gold, both coined and uncoined.’ 
‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. 
‘It’s right here, householder, that I need gold, both coined and uncoined.’ 
Atha kho taṁ, ānanda, gahapatiratanaṁ ubhohi hatthehi udakaṁ omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ mahāsudassanaṁ etadavoca: 
Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold, both coined and uncoined, and said to the king, 
yassadāni kālaṁ maññasī’ti. 
please go at your convenience.’ 

Sāvakā bhūripaññassa,  Here are the distinguished disciples 
Sāvakā bhūripaññassa, 
Here are the distinguished disciples 

Sāvakā bhūripaññassa,  Here are the distinguished disciples 
Sāvakā bhūripaññassa, 
Here are the distinguished disciples 

Svāhaṁ amūḷhapaññassa,  Living happily under the guidance 
amūḷhapaññassa → amūḷhapañhassa (sya-all, km); amūḷhapaṅh’assu (pts1ed) 

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.  It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ 

Tena kho pana samayena pāyāsissa rājaññassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:  Now at that time Pāyāsi had the following harmful misconception: 
“Evaṁ, bho”ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca: 
“Yes, sir,” replied the butler, and did as he was asked. 
Taṁ kiṁ maññasi, rājañña, 
What do you think, chieftain? 
Taṁ kiṁ maññasi, rājañña, 
What do you think, chieftain? 
‘āgamentu tāva bhavanto nirayapālā, yāva mayaṁ pāyāsissa rājaññassa gantvā ārocema: 
‘Please, good wardens of hell! Wait until I’ve gone to the chieftain Pāyāsi to tell him that 
Taṁ kiṁ maññasi, rājañña, 
What do you think, chieftain? 
‘yāva mayaṁ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṁ pāyāsissa rājaññassa gantvā āroceyyāma: 
‘First I’ll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back to Pāyāsi and tell him that 
“Na kho, rājañña, evaṁ paro loko daṭṭhabbo, yathā tvaṁ maññasi iminā maṁsacakkhunā. 
You can’t see the other world the way you think, with the eye of the flesh. 
na tveva yathā tvaṁ maññasi iminā maṁsacakkhunā. 
not how you think, with the eye of the flesh. 
“Evaṁ, bho”ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṁ bhojanaṁ pāyāsi rājañño bhuñjati, tādisaṁ bhojanaṁ paṭṭhapesi. 
“Yes, sir,” replied Uttara, and did so. 

Taṁ kiṁ maññasi, sunakkhatta,  What do you think, Sunakkhatta? 
Taṁ kiṁ maññasi, sunakkhatta, 
What do you think, Sunakkhatta? 
Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ korakkhattiyaṁ—sādhurūpo ayaṁ samaṇoti. So sattamaṁ divasaṁ alasakena kālaṁ karissati. 
That naked ascetic the aristocrat of Kuru, who you imagine to be a holy man, will die of flatulence in seven days. 
‘Taṁ kiṁ maññasi, sunakkhatta, 
‘What do you think, Sunakkhatta? 
‘Taṁ kiṁ maññasi, sunakkhatta, 
‘What do you think, Sunakkhatta? 
Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ kaḷāramaṭṭakaṁ— 
That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true holy man, 
‘Taṁ kiṁ maññasi, sunakkhatta, 
‘What do you think, Sunakkhatta? 
‘Taṁ kiṁ maññasi, sunakkhatta, 
‘What do you think, Sunakkhatta? 
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. 
In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! 
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. 
In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’ 
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. 
In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’ 
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. 
In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! 
‘Taṁ kiṁ maññasi, sunakkhatta, 
‘What do you think, Sunakkhatta? 
‘Taṁ kiṁ maññasi, sunakkhatta, 
‘What do you think, Sunakkhatta? 
‘Santāvuso, asaññasattā nāma devā. 
‘Reverends, there are gods named “non-percipient beings”. 

Taṁ kiṁ maññasi, nigrodha,  What do you think, Nigrodha? 
Taṁ kiṁ maññasi, nigrodha, 
What do you think, Nigrodha? 
Taṁ kiṁ maññasi, nigrodha, 
What do you think, Nigrodha? 
Taṁ kiṁ maññasi, nigrodha. 
What do you think, Nigrodha? 
Taṁ kiṁ maññasi, nigrodha, 
What do you think, Nigrodha? 
Taṁ kiṁ maññasi, nigrodha, 
What do you think, Nigrodha? 
“Taṁ kiṁ maññasi, nigrodha. 
“What do you think, Nigrodha? 

“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.  “Mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. 
Kathañca pana, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? 
And how does a mendicant do this? 
Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. 
That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge. 
Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. 
Mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. 
Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo? 
And how does a mendicant do this? 
Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo. 
That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge. 

Aggaññasutta  What Came First 
Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji. 
Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it. 
aññataraṁ → aññassa (?) 
Aggaññasuttaṁ niṭṭhitaṁ catutthaṁ. 

anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.  the faculty of understanding that one’s enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened. 
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. 
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. 
asaññasattā → asaññisattā (sya-all, km) 

Paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassa.  It’s for the wise, not the witless. 
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. 
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. 

Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.  And so these two spiritual giants agreed with each others’ fine words. 

Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṁ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṁ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṁ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṁ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya.  An individual who is attached to their own views, holding them tight, and refusing to let go, gets around it by not being attached to their own views, not holding them tight, but letting them go easily. 
Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya. 
 

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.  It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ 

Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.  And so these two spiritual giants agreed with each others’ fine words. 

“Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti, te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti.  “Reverend Sāriputta, it’s when two mendicants engage in discussion about the teaching. They question each other and answer each other’s questions without faltering, and their discussion on the teaching flows on. 
‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti. Te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. 
‘It’s when two mendicants engage in discussion about the teaching … 

Taṁ kiṁ maññasi, aggivessana,  What do you think, Aggivessana? 
“Taṁ kiṁ maññasi, aggivessana, 
“What do you think, Aggivessana? 
“taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: 
 
“Taṁ kiṁ maññasi, aggivessana, 
“What do you think, Aggivessana? 
Taṁ kiṁ maññasi, aggivessana, 
What do you think, Aggivessana? 
Taṁ kiṁ maññasi, aggivessana, 
What do you think, Aggivessana? 
Taṁ kiṁ maññasi, aggivessana, 
What do you think, Aggivessana? 
Taṁ kiṁ maññasi, aggivessana, 
What do you think, Aggivessana? 
Taṁ kiṁ maññasi, aggivessana, 
What do you think, Aggivessana? 
“Taṁ kiṁ maññasi, aggivessana, 
“What do you think, Aggivessana? 
taṁ kiṁ maññasi, aggivessana, viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? 
consciousness permanent or impermanent?” 
“Taṁ kiṁ maññasi, aggivessana, 
“What do you think, Aggivessana? 
“Taṁ kiṁ maññasi, aggivessana, 
“What do you think, Aggivessana? 

Taṁ kiṁ maññasi, aggivessana,  What do you think, Aggivessana? 
Taṁ kiṁ maññasi, aggivessana, 
What do you think, Aggivessana? 
Taṁ kiṁ maññasi, aggivessana, 
What do you think, Aggivessana? 
Tena kho pana maṁ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti: 
Now at that time the five mendicants were attending on me, thinking, 
pañca → pañcavaggiyā (aññasuttesu) 
“Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti. 
“Please, Aggivessana, go at your convenience.” 

“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—  “Reverend, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. That is, 
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti? 
What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?” 
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— 
 
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti. 
“These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.” 

Kiṁ nu maññasi pāpima,  Wicked One, do you imagine that 

“Yassadāni tvaṁ, pessa, kālaṁ maññasī”ti.  “Please, Pessa, go at your convenience.” 

Taṁ kiṁ maññasi, gahapati,  What do you think, householder? 
Taṁ kiṁ maññasi, gahapati, 
What do you think, householder? 
Taṁ kiṁ maññasi, gahapati, 
What do you think, householder? 
Taṁ kiṁ maññasi, gahapati, 
What do you think, householder? 
Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti? 
What do you think? Would that be enough for that man to get upset?” 
Taṁ kiṁ maññasi, gahapati, 
What do you think, householder? 
Taṁ kiṁ maññasi, gahapati, 
What do you think, householder? 

Taṁ kiṁ maññasi, jīvaka,  What do you think, Jīvaka? 
Taṁ kiṁ maññasi, jīvaka, 
What do you think, Jīvaka? 

“Taṁ kiṁ maññasi, gahapati,  “What do you think, householder? 
“Taṁ kiṁ maññasi, gahapati, 
“What do you think, householder? 
“Taṁ kiṁ maññasi, gahapati, 
“What do you think, householder? 
“Taṁ kiṁ maññasi, gahapati, 
“What do you think, householder? 
Taṁ kiṁ maññasi, gahapati, 
What do you think, householder? 
“Taṁ kiṁ maññasi, gahapati, 
“What do you think, householder? 
Taṁ kiṁ maññasi, gahapati, 
What do you think, householder? 
“Taṁ kiṁ maññasi, gahapati, 
“What do you think, householder? 
“Taṁ kiṁ maññasi, gahapati, kinti te sutaṁ kena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti? 
“What have you heard?” 
“Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti. 
“Please, householder, go at your convenience.” 
Yassadāni kālaṁ maññasī”ti. 
Please go at your convenience.” 
Vuddhasīlassa sādhupaññassa; 
with the virtue of an elder and the wisdom of a saint, 
Santassa bhūripaññassa, 
He’s peaceful, his wisdom is vast, 
Mahāpaññassa vītalobhassa; 
with great wisdom, he’s free of greed; 

“Taṁ kiṁ maññasi, rājakumāra,  “What do you think, prince? 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, prince? 
“Taṁ kiṁ maññasi, rājakumāra, 
“What do you think, prince? 

Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissanti.  This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words. 
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanujānissanti samanumaññissanti samanumodissanti tesametaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissanti. 
This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. 

‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti?  Don’t these doctrines directly contradict each other?” 
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? 
Don’t these doctrines directly contradict each other?” 
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? 
Don’t these doctrines directly contradict each other?” 
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? 
Don’t these doctrines directly contradict each other?” 
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? 
Don’t these doctrines directly contradict each other?” 

Taṁ kiṁ maññasi, rāhula,  What do you think, Rāhula? 

Taṁ kiṁ maññasi, bhaddāli,  What do you think, Bhaddāli? 
“Taṁ kiṁ maññasi, bhaddāli, 
“What do you think, Bhaddāli? 
“Taṁ kiṁ maññasi, bhaddāli, 
“What do you think, Bhaddāli? 

tassassa ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ, ekā jāyikā naparamarūpā.  He had a single broken-down hovel open to the crows, not the best sort; a single broken-down couch, not the best sort; a single pot for storing grain, not the best sort; and a single wifey, not the best sort. 
So na sakkuṇeyya ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. 
But he’s not able to give up his broken-down hovel, his broken-down couch, his pot for storing grain, or his wifey—none of which are the best sort—in order to go forth. 
‘yehi so puriso bandhanehi baddho na sakkoti ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ; 
for that man, 
Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ; 
For that man, 

Taṁ kiṁ maññasi, anuruddhā,  What do you think, Anuruddha and friends? 

Taṁ kiṁ maññasi, vaccha,  What do you think, Vaccha? 
“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī”ti. 
“It doesn’t apply, Mister Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become quenched due to lack of fuel.” 

“Taṁ kiṁ maññasi, māgaṇḍiya:  “What do you think, Māgaṇḍiya? 
“Taṁ kiṁ maññasi, māgaṇḍiya: 
“What do you think, Māgaṇḍiya? 
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṁ vā pañcannaṁ kāmaguṇānaṁ mānusakehi vā kāmehi āvaṭṭeyyā”ti? 
What do you think, Māgaṇḍiya? Would that god—amusing themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation—envy that householder or householder’s child their five kinds of human sensual stimulation, or return to human sensual pleasures?” 
Taṁ kiṁ maññasi, māgaṇḍiya, 
What do you think, Māgaṇḍiya? 
Taṁ kiṁ maññasi, māgaṇḍiya, 
What do you think, Māgaṇḍiya? 
“Taṁ kiṁ maññasi, māgaṇḍiya, 
“What do you think, Māgaṇḍiya? 
Taṁ kiṁ maññasi, māgaṇḍiya, 
What do you think, Māgaṇḍiya? 
Taṁ kiṁ maññasi, māgaṇḍiya, 
What do you think, Māgaṇḍiya? 
Taṁ kiṁ maññasi, māgaṇḍiya, 
What do you think, Māgaṇḍiya? 

te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. 
Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. 
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. 
Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. 
 
Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. 
 

Taṁ kiṁ maññasi, udāyi,  What do you think, Udāyī? 

Taṁ kiṁ maññasi, udāyi—  What do you think, Udāyī? 
“Taṁ kiṁ maññasi, udāyi, 
“What do you think, Udāyī? 
“Taṁ kiṁ maññasi, udāyi, 
“What do you think, Udāyī? 
“Taṁ kiṁ maññasi, udāyi, 
“What do you think, Udāyī? 
“Taṁ kiṁ maññasi, udāyi, 
“What do you think, Udāyī? 
“Taṁ kiṁ maññasi, udāyi, 
“What do you think, Udāyī? 
“Taṁ kiṁ maññasi, udāyi, 
“What do you think, Udāyī? 
“Taṁ kiṁ maññasi, udāyi, 
“What do you think, Udāyī? 
“Taṁ kiṁ maññasi, udāyi, 
“What do you think, Udāyī? 
“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? 
sexual misconduct … 
“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye musāvādaṁ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? 
lying, is their self perfectly happy at that time, or does it have both pleasure and pain?” 
“Taṁ kiṁ maññasi, udāyi, 
“What do you think, Udāyī? 
“Taṁ kiṁ maññasi, udāyi, 
“What do you think, Udāyī? 

Taṁ kiṁ maññasi, kaccāna,  What do you think, Kaccāna? 
“Taṁ kiṁ maññasi, kaccāna, 
“What do you think, Kaccāna? 
“Taṁ kiṁ maññasi, kaccāna, 
“What do you think, Kaccāna? 
“Taṁ kiṁ maññasi, kaccāna, 
“What do you think, Kaccāna? 
“Taṁ kiṁ maññasi, kaccāna, 
“What do you think, Kaccāna? 
“Taṁ kiṁ maññasi, kaccāna, 
“What do you think, Kaccāna? 
“Taṁ kiṁ maññasi, kaccāna, 
“What do you think, Kaccāna? 

“yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti.  “Please, Raṭṭhapāla, go at your convenience.” 
Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṁ viditvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā mahantaṁ hiraññasuvaṇṇassa puñjaṁ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi: 
Then, knowing that Raṭṭhapāla had consented, his father went back to his own house. He made a heap of gold, both coined and uncoined, and hid it under mats. Then he addressed Raṭṭhapāla’s former wives, 
Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṁ hiraññasuvaṇṇassa puñjaṁ vivarāpetvā āyasmantaṁ raṭṭhapālaṁ etadavoca: 
Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, went to his father’s home, and sat down on the seat spread out. Raṭṭhapāla’s father, revealing the heap of gold, both coined and uncoined, said to him, 
“Sace me tvaṁ, gahapati, vacanaṁ kareyyāsi, imaṁ hiraññasuvaṇṇassa puñjaṁ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. 
“If you’d follow my advice, householder, you’d have this heap of gold, both coined and uncoined, loaded on a cart and carried away to be dumped in the middle of the Ganges river. 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca. 
In this royal court you can find abundant gold, both coined and uncoined, stored in dungeons and towers. Yet you said: 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; 
plenty of gold, coined and uncoined, worked and unworked, 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; 
 

Taṁ kiṁ maññasi, mahārāja,  What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, vessassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … 
a peasant … 
“Taṁ kiṁ maññasi, mahārāja, suddassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … 
a menial prospers in money, grain, silver, or gold. Wouldn’t there be menials, aristocrats, brahmins, and peasants who would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely?” 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 

Taṁ kiṁ maññasi, rājakumāra,  What do you think, Prince? 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, Prince? 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, Prince? 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, prince? 
“Taṁ kiṁ maññasi, rājakumāra, 
“What do you think, prince? 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, prince? 
“Taṁ kiṁ maññasi, rājakumāra, 
“What do you think, prince? 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, prince? 

“Yassadāni, mahārāja, kālaṁ maññasī”ti.  “Please, great king, go at your convenience.” 

Tassā te ñātakā sāmikaṁ acchinditvā aññassa dātukāmā.  But her relatives wanted to divorce her from her husband and give her to another, 
‘ime, maṁ, ayyaputta, ñātakā tvaṁ acchinditvā aññassa dātukāmā. 
 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? 
 
Taṁ kiṁ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti? 
Do you love your son, General Viḍūḍabha? … 
“Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? 
 
Taṁ kiṁ maññasi, mahārāja, piyā te ahan”ti? 
Do you love me?” 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 
Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.  “Please, great king, go at your convenience.” 

Yassadāni kālaṁ maññasī”ti.  Please go at your convenience.” 
Yassadāni kālaṁ maññasī”ti. 
Please go at your convenience.” 
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. 
“Please, great king, go at your convenience.” 

Taṁ kiṁ maññasi, mahārāja,  What do you think, great king? 
Taṁ kiṁ maññasi, mahārāja, 
What do you think, great king? 
Taṁ kiṁ maññasi, senāpati, 
What do you think, general? 
“Taṁ kiṁ maññasi, senāpati, 
“What do you think, general? 
“Taṁ kiṁ maññasi, senāpati, 
“What do you think, general? 
“Taṁ kiṁ maññasi, senāpati, 
“What do you think, general? 
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. 
“Please, great king, go at your convenience.” 

varapaññassa santike”.  the one of such splendid wisdom.” 
varapaññassa santike”. 
the one of such splendid wisdom.” 

“Taṁ kiṁ maññasi, assalāyana,  “What do you think, Assalāyana? 
“Taṁ kiṁ maññasi, assalāyana, 
“What do you think, Assalāyana? 
“Taṁ kiṁ maññasi, assalāyana, 
“What do you think, Assalāyana? 
“Taṁ kiṁ maññasi, assalāyana, 
“What do you think, Assalāyana? 
“Taṁ kiṁ maññasi, assalāyana, 
“What do you think, Assalāyana? 
“Taṁ kiṁ maññasi, assalāyana, 
“What do you think, Assalāyana? 
Taṁ kiṁ maññasi, assalāyana, 
What do you think, Assalāyana? 
“Taṁ kiṁ maññasi, assalāyana, 
“What do you think, Assalāyana? 
“Taṁ kiṁ maññasi, assalāyana, 
“What do you think, Assalāyana? 
“Taṁ kiṁ maññasi, assalāyana, 
“What do you think, Assalāyana? 
“Taṁ kiṁ maññasi, assalāyana, 
“What do you think, Assalāyana? 
“Taṁ kiṁ maññasi, assalāyana, 
“What do you think, Assalāyana? 

Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe…  When he went forth he abandoned abundant gold, both coined and uncoined, stored in dungeons and towers. … 
Taṁ kiṁ maññasi, bhāradvāja, 
What do you think, Bhāradvāja? 

Taṁ kiṁ maññasi, brāhmaṇa,  What do you think, brahmin? 
Taṁ kiṁ maññasi, brāhmaṇa, 
What do you think, brahmin? 
Taṁ kiṁ maññasi, brāhmaṇa, 
What do you think, brahmin? 
“Taṁ kiṁ maññasi, brāhmaṇa, 
What do you think, brahmin? 

“Taṁ kiṁ maññasi, dhanañjāni,  “What do you think, Dhanañjāni? 
“Taṁ kiṁ maññasi, dhanañjāni, 
“What do you think, Dhanañjāni? 
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 
bondservants and workers … 
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco mittāmaccānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 
friends and colleagues … 
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco ñātisālohitānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 
relatives and kin … 
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco atithīnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 
guests … 
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco pubbapetānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 
ancestors … 
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco devatānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 
deities … 
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 
king … 
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 
fattening and building up their body. Because of this the wardens of hell would drag them to hell. 
“Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa; 
“Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” 
Taṁ kiṁ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; 
Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children … 
Taṁ kiṁ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; 
bondservants and workers … 
Taṁ kiṁ maññasi, dhanañjāni, yo vā mittāmaccānaṁ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṁ hetu dhammacārī samacārī assa; 
friends and colleagues … 
Taṁ kiṁ maññasi, dhanañjāni, yo vā ñātisālohitānaṁ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṁ hetu dhammacārī samacārī assa; 
relatives and kin … 
Taṁ kiṁ maññasi, dhanañjāni, yo vā atithīnaṁ hetu adhammacārī visamacārī assa, yo vā atithīnaṁ hetu dhammacārī samacārī assa; 
guests … 
Taṁ kiṁ maññasi, dhanañjāni, yo vā pubbapetānaṁ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṁ hetu dhammacārī samacārī assa; 
ancestors … 
Taṁ kiṁ maññasi, dhanañjāni, yo vā devatānaṁ hetu adhammacārī visamacārī assa, yo vā devatānaṁ hetu dhammacārī samacārī assa; 
deities … 
Taṁ kiṁ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; 
 
Taṁ kiṁ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; 
fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” 
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— 
“Dhanañjāni, which do you think is better: 
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— 
“Which do you think is better: 
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— 
“Which do you think is better: 
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— 
“Which do you think is better: 
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— 
“Which do you think is better: 
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— 
“Which do you think is better: 
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— 
“Which do you think is better: 
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— 
“Which do you think is better: 
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— 
“Which do you think is better: 
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo 
“Which do you think is better: 

Taṁ kiṁ maññasi, māṇava,  What do you think, student? 
“Taṁ kiṁ maññasi, māṇava, 
“What do you think, student? 
Taṁ kiṁ maññasi, māṇava, 
What do you think, student? 
“Taṁ kiṁ maññasi, māṇava, 
“What do you think, student? 
“Taṁ kiṁ maññasi, māṇava, 
“What do you think, student? 
“Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho; 
“What do you think, student? Suppose a person was born and raised in Naḷakāra. 
“Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti. 
“Please, student, go at your convenience.” 
“Taṁ kiṁ maññasi, bhavaṁ bhāradvājo samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññeti”? 
“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?” 

Yassadāni, tāta bhadramukha, kālaṁ maññasī”ti.  “Please, dearest boy, go at your convenience.” 
Taṁ kiṁ maññasi, bhāradvāja, 
What do you think, Bhāradvāja? 
Taṁ kiṁ maññasi, bhāradvāja, 
What do you think, Bhāradvāja? 
Taṁ kiṁ maññasi, bhāradvāja, 
What do you think, Bhāradvāja? 

Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppajjeyya diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi.  As you train in harmony, appreciating each other, without quarreling, the sides might continue to bring up settled issues with each other, with contempt for each other’s views, resentful, bitter, and exasperated. 
‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṁ jānamāno samaṇo garaheyyā’ti. 
‘Reverend, as we were training, the sides continued to bring up settled issues with each other. If the Ascetic knew about this, would he criticize it?’ 
‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṁ jānamāno samaṇo garaheyyāti. 
‘Yes, reverend, he would.’ 
‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṁ jānamāno samaṇo garaheyyā’ti. 
‘Reverend, as we were training, the sides continued to bring up settled issues with each other. If the Ascetic knew about this, would he criticize it?’ 
‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi taṁ jānamāno samaṇo garaheyyāti. 
‘Yes, reverend, he would.’ 

“Taṁ kiṁ maññasi, ānanda,  “What do you think, Ānanda? 

Taṁ kiṁ maññasi, sunakkhatta,  What do you think, Sunakkhatta? 
Taṁ kiṁ maññasi, sunakkhatta, 
What do you think, Sunakkhatta? 
Taṁ kiṁ maññasi, sunakkhatta, 
What do you think, Sunakkhatta? 
Taṁ kiṁ maññasi, sunakkhatta, 
What do you think, Sunakkhatta? 

Taṁ kiṁ maññasi, brāhmaṇa,  What do you think, brahmin? 
“Taṁ kiṁ maññasi, brāhmaṇa, 
“What do you think, brahmin? 

“Taṁ kiṁ maññati bhavaṁ senāpati yadime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti,  “What do you think, general? 
maññati bhavaṁ senāpati → maññasi bhavaṁ senāpati (bj, mr); maññasi evaṁ senāpati (sya-all, km, pts1ed) 
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. 
“Please, brahmin, go at your convenience.” 

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—  It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as 

evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ.  In the same way, a mendicant—ignoring the perception of the village and the perception of people—focuses on the oneness dependent on the perception of wilderness. 
Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. 
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of wilderness. 
araññasaññaṁ paṭicca ekattan’ti. 
There is only this modicum of stress, namely the oneness dependent on the perception of wilderness.’ 
araññasaññaṁ paṭicca ekattan’ti. 
There is only this that is not emptiness, namely the oneness dependent on the perception of wilderness.’ 
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ. 
Furthermore, a mendicant—ignoring the perception of people and the perception of wilderness—focuses on the oneness dependent on the perception of earth. 
‘ye assu darathā manussasaññaṁ paṭicca tedha na santi, ye assu darathā araññasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— 
‘Here there is no stress due to the perception of people or the perception of wilderness. 
So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— 
They understand: ‘This field of perception is empty of the perception of people. It is empty of the perception of wilderness. 
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. 
Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space. 
‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— 
‘Here there is no stress due to the perception of wilderness or the perception of earth. 
So ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— 
They understand: ‘This field of perception is empty of the perception of wilderness. It is empty of the perception of earth. 

Taṁ kiṁ maññasi, ānanda,  What do you think, Ānanda? 

Taṁ kiṁ maññasi, aggivessana,  What do you think, Aggivessana? 

Taṁ kiṁ maññasi, āvuso kaccāna,  What do you think, Reverend Kaccāna? 
“Taṁ kiṁ maññasi, āvuso kaccāna, 
“What do you think, Reverend Kaccāna? 
“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
two or three village districts … 
“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
a single kingdom … 
“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
two or three kingdoms … 
“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
this land surrounded by ocean?” 

‘attho me, gahapati, hiraññasuvaṇṇenā’ti.  ‘Householder, I need gold, both coined and uncoined.’ 
‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. 
‘It’s right here, householder, that I need gold, both coined and uncoined.’ 
Atha kho taṁ, bhikkhave, gahapatiratanaṁ ubhohi hatthehi udake omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ cakkavattiṁ etadavoca: 
Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold, both coined and uncoined, and said to the king, 

Duppaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—   
Mahāpaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
For asking questions of ascetics or brahmins is the path leading to wisdom. 
duppaññasaṁvattanikā paṭipadā duppaññattaṁ upaneti, mahāpaññasaṁvattanikā paṭipadā mahāpaññattaṁ upaneti. 
or witless or wise. 

yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati.  Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace. 
tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati; 
As the oil and the wick are used up, it would be extinguished due to not being fed. 
‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti— 
‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’ 
‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti— 
‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’ 

Yassadāni tvaṁ, puṇṇa, kālaṁ maññasī”ti.  Now, Puṇṇa, go at your convenience.” 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 
“Taṁ kiṁ maññasi, rāhula, 
“What do you think, Rāhula? 
“Taṁ kiṁ maññasi, rāhula, 
“What do you think, Rāhula? 
“Taṁ kiṁ maññasi, rāhula, 
“What do you think, Rāhula? 
“Taṁ kiṁ maññasi, rāhula, 
“What do you think, Rāhula? 
“Taṁ kiṁ maññasi rāhula, sotaṁ niccaṁ vā aniccaṁ vā”ti? 
“What do you think, Rāhula? Is the ear … 
“Taṁ kiṁ maññasi rāhula, dhammā niccā vā aniccā vā”ti? 
“What do you think, Rāhula? Are ideas permanent or impermanent?” 
“Taṁ kiṁ maññasi rāhula, manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? 
“What do you think, Rāhula? Is mind consciousness permanent or impermanent?” 
“Taṁ kiṁ maññasi rāhula, manosamphasso nicco vā anicco vā”ti? 
“What do you think, Rāhula? Is mind contact permanent or impermanent?” 
“Taṁ kiṁ maññasi, rāhula, 
“What do you think, Rāhula? 

Araññasutta  Wilderness 

natthi dhaññasamaṁ dhanaṁ;  no wealth equal to grain, 

Yaññasutta  Sacrifice 

Asīti, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa.  There was eight million in gold coin, not to mention the silver coin. 

Sataṁ, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa.  There was ten million in gold coin, not to mention the silver coin. 

Taṁ kiṁ maññasi, mahārāja,  What do you think, great king? 
“Taṁ kiṁ maññasi, mahārāja, 
“What do you think, great king? 

“Taṁ kiṁ maññasi, mahārāja,  “What do you think, great king? 
Saṁvijjati kho pana, bhante, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañceva vehāsaṭṭhañca, yena mayaṁ pahoma āgate paccatthike dhanena upalāpetuṁ. 
In this royal court there is abundant gold, both coined and uncoined, stored in dungeons and towers. Using this wealth we can bribe an approaching enemy. 

Asuddho maññasi suddho,  You’re impure, but think yourself pure; 

vijitāvī nu maññasī”ti.  so why do you imagine you’re the victor?” 

Kiṁ nu maññasi pāpima,  Wicked One, do you imagine that 

Kiñci vā pana aññasmi,  or ‘I am’ anything at all, 
aññasmi → aññasmiṁ (bj); asmīti (sya-all, km, pts1ed, pts2ed) 

Yaṁ tvaṁ baka maññasi dīghamāyuṁ;  though you think it’s long. 

“So khvāhaṁ, mārisa, evaṁmahiddhiko evaṁmahānubhāvo kassa aññassa samaṇassa vā brāhmaṇassa vā upaṭṭhānaṁ gamissāmī”ti?  “Since I have such psychic power and might, what other ascetic or brahmin should I go to and attend upon?” 

“Taṁ kiṁ maññasi, brāhmaṇa,  “What do you think, brahmin? 
“Taṁ kiṁ maññasi, brāhmaṇa, api nu tesaṁ anuppadesi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti? 
“Do you then serve them with fresh and cooked foods and savories?” 

Yadekako araññasmiṁ,  How do you find enjoyment 

Koṇḍaññasutta  With Koṇḍañña 

Yassadāni kālaṁ maññasī’ti.  Please go at your convenience.’ 

Yassadāni kālaṁ maññasī’ti.  Please go at your convenience.’ 

yassadāni kālaṁ maññasī’ti.  Please go at your convenience.’ 

‘No kallo pañho’ti bhagavā avoca, ‘katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ aññassa ca panidaṁ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.  “That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. 
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. 
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. 
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. 
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. 
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. 
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. 
‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. 
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ 
‘Katamā jāti, kassa ca panāyaṁ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṁ jāti’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. 
‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ 
‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā. 
‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ 

‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.  Mendicants, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. 
katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. 
You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. 
‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā. 
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’. 
‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. 
‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’. 

Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.  As the original fuel is used up and no more is added, the great mass of fire would be extinguished due to not being fed. 

Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.  As the original fuel is used up and no more is added, the oil lamp would be extinguished due to not being fed. 

Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.  As the original fuel is used up and no more is added, the oil lamp would be extinguished due to not being fed. 

Taṁ kiṁ maññasi, susima,  What do you think, Susīma? 
Taṁ kiṁ maññasi, susima, 
What do you think, Susīma? 

Khīrasutta  Mother’s Milk 
Khīrasutta → mātuthaññasuttaṁ (bj) 

Taṁ kiṁ maññasi, āvuso ānanda,  What do you think, Reverend Ānanda? 
Taṁ kiṁ maññasi, āvuso ānanda, 
What do you think, Reverend Ānanda? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ sulapitaṁ samanumodiṁsūti.  And so these two spiritual giants agreed with each others’ fine words. 

“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.  “Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. 
Attadīpānaṁ, bhikkhave, viharataṁ attasaraṇānaṁ anaññasaraṇānaṁ, dhammadīpānaṁ dhammasaraṇānaṁ anaññasaraṇānaṁ yoni upaparikkhitabbā ‘Kiṁjātikā sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā’ti? 
When you live like this, you should examine the cause: ‘From what are sorrow, lamentation, pain, sadness, and distress born and produced?’ 

Taṁ kiṁ maññasi, soṇa,  What do you think, Soṇa? 

Taṁ kiṁ maññasi, āvuso ānanda,  What do you think, Reverend Ānanda? 

“Taṁ kiṁ maññasi, tissa,  “What do you think, Tissa? 
Taṁ kiṁ maññasi, tissa, 
What do you think, Tissa? 
Taṁ kiṁ maññasi, tissa, 
What do you think, Tissa? 

“Taṁ kiṁ maññasi, āvuso yamaka,  “What do you think, Yamaka? 
Taṁ kiṁ maññasi, āvuso yamaka, 
What do you think, Reverend Yamaka? 
“Taṁ kiṁ maññasi, āvuso yamaka, 
“What do you think, Reverend Yamaka? 
“Taṁ kiṁ maññasi, āvuso yamaka, 
“What do you think, Yamaka? 
“Taṁ kiṁ maññasi, āvuso yamaka, 
“What do you think, Yamaka? 
Taṁ kiṁ maññasi, āvuso yamaka, 
What do you think, Yamaka? 

“Taṁ kiṁ maññasi, anurādha,  “What do you think, Anurādha? 
“Taṁ kiṁ maññasi, anurādha, 
What do you think, Anurādha? 
“Taṁ kiṁ maññasi, anurādha, 
“What do you think, Anurādha? 
“Taṁ kiṁ maññasi, anurādha, 
“What do you think, Anurādha? 
“Taṁ kiṁ maññasi, anurādha, 
“What do you think, Anurādha? 

Taṁ kiṁ maññasi, vakkali,  What do you think, Vakkali? 

Taṁ kiṁ maññasi, assaji,  What do you think, Assaji? 

Taṁ kiṁ maññasi, bhikkhu,  What do you think, mendicant? 

“Taṁ kiṁ maññasi, ānanda,  “What do you think, Ānanda? 

te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. 
te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. 
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. 

“Taṁ kiṁ maññasi, bhikkhu,  “What do you think, mendicant? 

“Taṁ kiṁ maññasi, bhikkhu,  “What do you think, mendicant? 

“Taṁ kiṁ maññasi, bhikkhu,  “What do you think, mendicant? 

Taṁ kiṁ maññasi, bhikkhu,  What do you think, mendicant? 

Taṁ kiṁ maññasi, bhikkhu,  What do you think, mendicant? 

“Taṁ kiṁ maññasi, ānanda,  “What do you think, Ānanda? 

Yassadāni tvaṁ, puṇṇa, kālaṁ maññasī”ti.  Now, Puṇṇa, go at your convenience.” 

“Taṁ kiṁ maññasi, bāhiya,  “What do you think, Bāhiya? 

“Taṁ kiṁ maññasi, mālukyaputta,  “What do you think, Māluṅkyaputta? 

“Taṁ kiṁ maññasi, rāhula,  “What do you think, Rāhula? 

Paṭhamagelaññasutta  The Infirmary (1st) 

Dutiyagelaññasutta  The Infirmary (2nd) 

Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti.  This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and dispute, continually wounding each other with barbed words. 
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti. 
This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. 

Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti.  This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and dispute, continually wounding each other with barbed words. 
Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti. 
This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. 

“Taṁ kiṁ maññasi, bhante,  “What do you think, sir? 
Na so khvāhaṁ, bhante, evaṁ jānanto evaṁ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? 
And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims that 

Taṁ kiṁ maññasi, gāmaṇi,  What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 

Taṁ kiṁ maññasi, gāmaṇi, idhassu kassakassa gahapatino tīṇi khettāni—ekaṁ khettaṁ aggaṁ, ekaṁ khettaṁ majjhimaṁ, ekaṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi.  What do you think? Suppose a farmer has three fields: one’s good, one’s average, and one’s poor—bad ground of sand and salt. 
Taṁ kiṁ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṁ patiṭṭhāpeyya, yaṁ vā aduṁ khettaṁ aggaṁ, yaṁ vā aduṁ khettaṁ majjhimaṁ, yaṁ vā aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmī”ti? 
What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?” 
Taṁ kiṁ maññasi, gāmaṇi, asu puriso udakaṁ nikkhipitukāmo kattha paṭhamaṁ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī”ti? 
What do you think? When that person wants to store water, where would they store it first: in the jar that’s uncracked and nonporous, the one that’s uncracked but porous, or the one that’s cracked and porous?” 

Taṁ kiṁ maññasi, gāmaṇi,  What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so kāmesu micchā carati, yaṁ vā so kāmesu micchā na caratī”ti? 
Take a person who commits sexual misconduct … 
Taṁ kiṁ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so musā bhaṇati, yaṁ vā so musā na bhaṇatī”ti? 
Take a person who lies. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re lying or when they’re not lying?” 

Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca.  Rather, rich, affluent, and wealthy families—with lots of gold and silver, lots of property and assets, and lots of money and grain—all acquired their wealth because of generosity, truth, and restraint. 

“Taṁ kiṁ maññasi, gāmaṇi,  “What do you think, chief? 
“Taṁ kiṁ maññasi, gāmaṇi, 
“What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 
“Taṁ kiṁ maññasi, gāmaṇi, 
“What do you think, chief? 

Taṁ kiṁ maññasi, gāmaṇi,  What do you think, chief? 
“Taṁ kiṁ maññasi, gāmaṇi, kimatthiyā koliyānaṁ lambacūḷakā bhaṭā”ti? 
“And what’s their job?” 
“Taṁ kiṁ maññasi, gāmaṇi, 
“What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 
Taṁ kiṁ maññasi, gāmaṇi, 
What do you think, chief? 

Taṁ kiṁ maññasi, mahārāja,  What do you think, great king? 
Taṁ kiṁ maññasi, mahārāja, atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṁ gaṇetuṁ— 
 
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. 
“Please, great king, go at your convenience.” 

“Taṁ kiṁ maññasi, anurādha,  “What do you think, Anurādha? 
Taṁ kiṁ maññasi, anurādha, 
What do you think, Anurādha? 
“Taṁ kiṁ maññasi, anurādha, 
“What do you think, Anurādha? 
“Taṁ kiṁ maññasi, anurādha, 
“What do you think, Anurādha? 
“Taṁ kiṁ maññasi, anurādha, 
“What do you think, Anurādha? 

Paṭhamasāmaññasutta  The Ascetic Life (1st) 

Dutiyasāmaññasutta  The Ascetic Life (2nd) 

Paṭhamabrahmaññasutta  The Brahmin Life (1st) 

Dutiyabrahmaññasutta  The Brahmin Life (2nd) 

Duppaññasutta  Witless 

Subhaparamāhaṁ, bhikkhave, mettācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato.  The apex of the heart’s release by love is the beautiful, I say, for a mendicant who has not penetrated to a higher freedom. 
Ākāsānañcāyatanaparamāhaṁ, bhikkhave, karuṇācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato. 
The apex of the heart’s release by compassion is the dimension of infinite space, I say, for a mendicant who has not penetrated to a higher freedom. 
Viññāṇañcāyatanaparamāhaṁ, bhikkhave, muditācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato. 
The apex of the heart’s release by rejoicing is the dimension of infinite consciousness, I say, for a mendicant who has not penetrated to a higher freedom. 
Ākiñcaññāyatanaparamāhaṁ, bhikkhave, upekkhācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato”ti. 
The apex of the heart’s release by equanimity is the dimension of nothingness, I say, for a mendicant who has not penetrated to a higher freedom.” 

Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṁ, na lābhī satisampajaññassa.  That foolish, incompetent, unskillful mendicant doesn’t get blissful meditations in this very life, nor do they get mindfulness and situational awareness. 
Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṁ, lābhī hoti satisampajaññassa. 
That astute, competent, skillful mendicant gets blissful meditations in this very life, and they get mindfulness and situational awareness. 

Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.  So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. 
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? 
And how does a mendicant do this? 
Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. 
That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge. 
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. 
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.” 

Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.  So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. 
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? 
And how does a mendicant do this? 
Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. 
That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge. 
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. 
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.” 

Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.  So mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. 
Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? 
And how does a mendicant do this? 
Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. 
That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge. 
Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā”ti. 
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.” 

Anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ—  The faculty of understanding that one’s enlightenment is imminent. The faculty of enlightenment. The faculty of one who is enlightened. 

“Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti.  “Mister Gotama, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. 
Imesaṁ nu kho, bho gotama, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti? 
What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?” 
“Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṁ paccanubhonti. 
“Brahmin, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. 
Imesaṁ kho, brāhmaṇa, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ mano paṭisaraṇaṁ, manova nesaṁ gocaravisayaṁ paccanubhotī”ti. 
These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.” 

yassadāni kālaṁ maññasī”ti.  at your convenience.” 

Taṁ kiṁ maññasi, brāhmaṇa,  What do you think, brahmin? 
Taṁ kiṁ maññasi, brāhmaṇa, 
What do you think, brahmin? 

Appamattapaññāsutta  Extraordinary Wisdom 
Appamattapaññāsutta → asāmantapaññasuttaṁ (bj); asamatta or appamatta (pts1ed) 

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:  And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña: 
Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṁ ahosīti. 
And that’s how Venerable Koṇḍañña came to be known as “Koṇḍañña Who Understood”. 

‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti:  They gaze up at the face of another ascetic or brahmin, thinking: 
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: 
They gaze up at the face of another ascetic or brahmin, thinking: 
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: 
They don’t gaze up at the face of another ascetic or brahmin, thinking: 
ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: 
They don’t gaze up at the face of another ascetic or brahmin, thinking: 

“Taṁ kiṁ maññasi, ānanda,  “What do you think, Ānanda? 

Sāmaññasutta  Respect Ascetics 

Brahmaññasutta  Respect Brahmins 

Āmakadhaññasutta  Raw Grain 
Āmakadhaññasutta → dhaññaṁ (pts1ed)