Exploring the Path - Pāli Course

“Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā; na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti.

“We are getting along well, Bhante. We are feeling comfortable, Bhante. We are not exhausting ourselves in getting alms food.”

“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?

“And are you, Anuruddhā, in agreement, in harmony, without dispute dwelling like milk and water joined together and eying each other with sympathy in the eyes?”

“Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?

“But how are you, Anuruddhā in agreement, in harmony, without dispute dwelling like milk and water joined together eying each other with sympathy in the eyes?”

“Idha mayhaṃ, bhante, evaṃ hoti:

“Here Bhante, it is thus for us:

‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti.

‘It is a true possession for me; it is a great gain for me to be living the holy life together with companions like these.’

Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca;

Thus, Bhante we always convey metta in our body towards these Venerable Ones, whether open or privately.

mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca.

We convey metta in speech, open and privately towards these and also perform metta in mind towards these, open and in private.

Tassa mayhaṃ, bhante, evaṃ hoti– ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti.

It is thus to us Bhante: ‘I put aside whatever I’d like to do on account of what the Venerable Ones would like to do.’

So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi.

And thus Bhante, having set aside what I’d like to do I perform what the Venerable Ones like to do.

Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti.

We are different in body, Bhante, but we are one in mind.”

“mayhampi, bhante, evaṃ hoti:

“Here Bhante, it is thus for us:

‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti.

‘It is a true possession for me; it is a great gain for me to be living the holy life together with companions like these.’

mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca.

We convey metta in speech, open and privately towards these and also perform metta in mind towards these, open and in private.

Tassa mayhaṃ, bhante, evaṃ hoti:

It is thus to us Bhante:

‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti.

‘I put aside whatever I’d like to do on account of what the Venerable Ones would like to do.’

So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi.

And thus Bhante, having set aside what I’d like to do I perform what the Venerable Ones like to do.

Nānā hi kho no, bhante, kāyā ekañca pana maññe cittanti.

We are different in body, Bhante, but we are one in mind.

Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?

But are you also further without any negligence, full of zeal and unyielding?”

“Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti. ……

“Truly we are, Bhante, without any negligence, full of zeal and unyielding!” ……