Reference Translation by Bhikkhu Sujato (CC0).
Sāvatthinidānaṁ.
At Sāvatthī.
Tatra kho āyasmā ānando bhikkhū āmantesi:
There Ānanda addressed the mendicants:
“āvuso bhikkhave”ti.
“Reverends, mendicants!”
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.
“Reverend,” they replied.
Āyasmā ānando etadavoca:
Ānanda said this:
“Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti.
“Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained.
So amhe iminā ovādena ovadati:
He gave me this advice:
‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya.
‘Reverend Ānanda, the thought “I am” occurs because of grasping, not without grasping.
Kiñca upādāya asmīti hoti, no anupādāya?
Grasping what?
Rūpaṁ upādāya asmīti hoti, no anupādāya.
The thought “I am” occurs because of grasping form,
Vedanaṁ …
feeling,
saññaṁ …
perception,
saṅkhāre …
choices,
viññāṇaṁ upādāya asmīti hoti, no anupādāya.
and consciousness, not without grasping.
Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno upādāya passeyya, no anupādāya;
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not without grasping.
evameva kho, āvuso ānanda, rūpaṁ upādāya asmīti hoti, no anupādāya.
In the same way, the thought “I am” occurs because of grasping form,
Vedanaṁ …
feeling,
saññaṁ …
perception,
saṅkhāre …
choices,
viññāṇaṁ upādāya asmīti hoti, no anupādāya.
and consciousness, not without grasping.
Taṁ kiṁ maññasi, āvuso ānanda,
What do you think, Reverend Ānanda?
rūpaṁ niccaṁ vā aniccaṁ vā’ti?
Is form permanent or impermanent?’
‘Aniccaṁ, āvuso’.
‘Impermanent, reverend.’
‘Vedanā …
‘Is feeling …
saññā …
perception …
saṅkhārā …
choices …
viññāṇaṁ niccaṁ vā aniccaṁ vā’ti?
consciousness permanent or impermanent?’
‘Aniccaṁ, āvuso’ …pe….
‘Impermanent, reverend.’ …
Tasmātiha …pe…
‘So you should truly see …
evaṁ passaṁ …pe…
Seeing this …
nāparaṁ itthattāyāti pajānātīti.
They understand: “… there is nothing further for this place.”’
Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti.
Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained.
So amhe iminā ovādena ovadati.
He gave me this advice.
Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṁ sutvā dhammo abhisamito”ti.
And when I heard this teaching from Venerable Puṇṇa son of Mantāṇī, I comprehended the teaching.”
Paṭhamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
At Sāvatthī.
There Ānanda addressed the mendicants:
“Reverends, mendicants!”
“Reverend,” they replied.
Ānanda said this:
“Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained.
He gave me this advice:
‘Reverend Ānanda, the thought “I am” occurs because of grasping, not without grasping.
Grasping what?
The thought “I am” occurs because of grasping form,
feeling,
perception,
choices,
and consciousness, not without grasping.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not without grasping.
In the same way, the thought “I am” occurs because of grasping form,
feeling,
perception,
choices,
and consciousness, not without grasping.
What do you think, Reverend Ānanda?
Is form permanent or impermanent?’
‘Impermanent, reverend.’
‘Is feeling …
perception …
choices …
consciousness permanent or impermanent?’
‘Impermanent, reverend.’ …
‘So you should truly see …
Seeing this …
They understand: “… there is nothing further for this place.”’
Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained.
He gave me this advice.
And when I heard this teaching from Venerable Puṇṇa son of Mantāṇī, I comprehended the teaching.”
Sāvatthinidānaṁ.
Tatra kho āyasmā ānando bhikkhū āmantesi:
“āvuso bhikkhave”ti.
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.
Āyasmā ānando etadavoca:
“Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti.
So amhe iminā ovādena ovadati:
‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya.
Kiñca upādāya asmīti hoti, no anupādāya?
Rūpaṁ upādāya asmīti hoti, no anupādāya.
Vedanaṁ …
saññaṁ …
saṅkhāre …
viññāṇaṁ upādāya asmīti hoti, no anupādāya.
Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno upādāya passeyya, no anupādāya;
evameva kho, āvuso ānanda, rūpaṁ upādāya asmīti hoti, no anupādāya.
Vedanaṁ …
saññaṁ …
saṅkhāre …
viññāṇaṁ upādāya asmīti hoti, no anupādāya.
Taṁ kiṁ maññasi, āvuso ānanda,
rūpaṁ niccaṁ vā aniccaṁ vā’ti?
‘Aniccaṁ, āvuso’.
‘Vedanā …
saññā …
saṅkhārā …
viññāṇaṁ niccaṁ vā aniccaṁ vā’ti?
‘Aniccaṁ, āvuso’ …pe….
Tasmātiha …pe…
evaṁ passaṁ …pe…
nāparaṁ itthattāyāti pajānātīti.
Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti.
So amhe iminā ovādena ovadati.
Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṁ sutvā dhammo abhisamito”ti.
Paṭhamaṁ.