“Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti.  “It is because of their insistence on sensual desire, their shackles, avarice, and attachment, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.” 
Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu → kāmarāgavinivesavinibandha (bj, sya-all, km, pts1ed) 
“Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti. 
“It is because of their insistence on views, their shackles, avarice, and attachment, that ascetics fight with ascetics.” 
“Atthi pana, bho kaccāna, koci lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti? 
“Mister Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?” 
“Atthi, brāhmaṇa, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti. 
“There is, brahmin.” 
“Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti? 
“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?” 
So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti. 
He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.” 
Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti. 
He who has gone beyond the insistence on sensual desire and the insistence on views. 

Te taṁ lābhaṁ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.  And when they get these things, they use them tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
gathitā → gadhitā (sya-all, mr) | ajjhopannā → ajjhosānā (mr) 
Te taṁ lābhaṁ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti. 
And when they get these things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. 

So taṁ piṇḍapātaṁ gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.  They eat that food tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
gathito → gadhito (sya-all, km, mr) | ajjhosanno → ajjhāpanno (bj, mr); ajjhopanno (sya-all, pts1ed ṭīkā) 
So taṁ piṇḍapātaṁ agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 

Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sānuseti.  So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures linger on inside. 
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside. 
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views linger on inside. 
diṭṭhijjhosānaṁ → diṭṭhiajjhosānaṁ (bj, pts1ed) 
Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sā nānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures don’t linger on inside. 
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence don’t linger on inside. 

Ajjhositaṁ saccamutaṁ paresaṁ;  seen, heard, or thought to be ultimately true or false. 
Ajjhositā yattha pajā visattā; 
to which people are attached and cling, 
Ajjhositaṁ natthi tathāgatānan”ti. 
the Realized Ones have no attachments.” 

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;  Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; 
Furthermore, a mendicant is content with any kind of almsfood … 
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; 
Furthermore, a mendicant is content with any kind of lodgings … 

Itthirūpe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā.  Sentient beings are lustful, greedy, tied, infatuated, and attached to the sight of a woman. 
giddhā gathitā → gathitā giddhā (bj); giddhā gadhitā (sya-all, pts1ed, mr) | ajjhosannā → ajjhopannā (bahūsu) 
Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. 
Sentient beings are lustful, greedy, tied, infatuated, and attached to the touch of a woman. 

lābhī, bhikkhave, tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, taṁ tathāgato agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  This was fulfilled when the Realized One received robes, almsfood, lodgings, and medicines and supplies for the sick. And he used them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. 
taṁ → tattha ca (bj, sya-all, km, pts1ed) | agathito → agadhito (sya-all, pts1ed, mr) | anajjhosanno → anajjhopanno (bj, sya-all, pts1ed); anajjhāpanno (mr) 

Taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānaṁ satthādānaṁ kalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.  Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. 

Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.  But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
gathito → gadhito (cck, sya2ed, pts1ed, mr) | ajjhosanno → ajjhāpanno (sabbattha) 
Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. 
Tatra, gahapati yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṁso ekena ṭhānena gārayho. 
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. 
‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho. 
They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. 
Tatra, gahapati, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṁso. 
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds. 
‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṁso. 
They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. 
Imesaṁ kho, gahapati, dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. 
The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten. 
Evamevaṁ kho, gahapati, imesaṁ dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā”ti. 
In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.” 

Iti kho panetaṁ, ānanda, vedanaṁ paṭicca taṇhā, taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho.  Так, Ананда, жажда зависит от ощущения, поиск зависит от жажды, приобретение зависит от поиска, принятие решений зависит от приобретения, желание и страсть зависят от принятия решений, пристрастие зависит от желания и страсти, собственничество зависит от пристрастия, жадность зависит от собственничества, оберегание зависит от жадности. 
So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. 
‘Ajjhosānaṁ paṭicca pariggaho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ajjhosānaṁ paṭicca pariggaho. 
'Собственничество зависит от пристрастия' - так было сказано. И таков способ, которым можно понять как собственничество зависит от пристрастия. 
‘Attachment is a cause of ownership’—that’s what I said. And this is a way to understand how this is so. 
Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti? 
Если бы пристрастия не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии пристрастия возможно ли будет обнаружить собственничество'? 
Suppose there were totally and utterly no attachment for anyone anywhere. When there’s no attachment at all, with the cessation of attachment, would ownership still be found?” 
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariggahassa—yadidaṁ ajjhosānaṁ. 
'Следовательно, такова причина, такова обусловленность, таково происхождение, таково условие собственничества, а именно пристрастие. 
“That’s why this is the cause, source, origin, and reason of ownership, namely attachment. 
‘Chandarāgaṁ paṭicca ajjhosānan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā chandarāgaṁ paṭicca ajjhosānaṁ. 
'Пристрастие зависит от желания и страсти' - так было сказано. И таков способ, которым можно понять как пристрастие зависит от желания и страсти. 
‘Desire and lust is a cause of attachment’—that’s what I said. And this is a way to understand how this is so. 
Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṁ paññāyethā”ti? 
Если бы желания и страсти не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии желания и страсти возможно ли будет обнаружить пристрастие'? 
Suppose there were totally and utterly no desire and lust for anyone anywhere. When there’s no desire and lust at all, with the cessation of desire and lust, would attachment still be found?” 
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ajjhosānassa, yadidaṁ chandarāgo. 
'Следовательно, такова причина, такова обусловленность, таково происхождение, таково условие пристрастия, а именно желание и страсть. 
“That’s why this is the cause, source, origin, and reason of attachment, namely desire and lust. 

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?  «Все ли, досточтимый, отшельники и брахманы придерживаются одного учения, одной нравственности, одного стремления, одной приверженности?» 
“Dear sir, do all ascetics and brahmins have a single doctrine, ethics, desire, and attachment?” 
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti. 
«Нет, повелитель богов, не все отшельники и брахманы придерживаются одного учения, одной нравственности, одного стремления, одной приверженности». 
“No, lord of gods, they do not.” 
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti? 
«Почему же, досточтимый, не все отшельники и брахманы придерживаются одного учения, одной нравственности, одного стремления, одной приверженности?» 
“Why not?” 
Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti. 
Поэтому не все отшельники и брахманы придерживаются одного учения, одной нравственности, одного стремления, одной приверженности». 
That’s why not all ascetics and brahmins have a single doctrine, ethics, desire, and attachment.” 

taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.  от жажды зависит искание, от искания зависит приобретение, от приобретения зависит решение, от решения зависят желание и страсть, от желания и страсти зависит привязанность, от привязанности зависит завладение, от завладения зависит жадность, от жадности зависит охрана; по причине охраны берутся за палку, берутся за оружие, возникают ссоры, пререкания, споры, распри, клевета, лживые речи и многие порочные нехорошие дела. 
Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, divisive speech, and lies. 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā.  Любые жрецы и отшельники, которые полагаются на воззрение о существовании, принимают воззрение о существовании, соглашаются с воззрением о существовании, выступают против воззрения о не-существовании. 
Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring continued existence will oppose a view favoring ending existence. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā. 
Любые жрецы и отшельники, которые полагаются на воззрение о не-существовании, принимают воззрение о не-существовании, соглашаются с воззрением о не-существовании, выступают против воззрения о существовании. 
Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring ending existence will oppose a view favoring continued existence. 

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.  если нет никаких восхищений, одобрения, удержания – 
If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise, 
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. 
 
 
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. 
 
 
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. 
 
 
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe… 
если нет никаких восхищений, одобрения, удержания – это конец скрытой склонности к жажде, скрытой склонности к злобе, скрытой склонности к воззрениям, скрытой склонности к сомнению, скрытой склонности к самомнению, скрытой склонности к жажде существования, скрытой склонности к неведению. Это – конец использованию дубин и оружия, перебранкам, ссорам, обвинениям, злобным словам, лживым речам. 
If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise, 
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ …pe… 
 
 
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. 
 
 
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. 
 
 

Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.  Желание, потакание, предпочтение, удержание, основанное на этих пяти совокупностях, подверженных цеплянию, – это возникновение страдания. 
The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering. 
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. 
Желание, потакание, предпочтение, удержание, основанное на этих пяти совокупностях, подверженных цеплянию, – это возникновение страдания. 
The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering. 

yo nu kho dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṁ vā dukkhaṁ parijāneyya, dukkhaṁ vā parikkhepetvā vihareyyā”ti?  – Как ты думаешь, Аггивессана? Когда человек хватается за страдание, обращается к страданию, держится за страдание, считает страдание таковым: «Это моё, я таков, это моё «я», может ли он когда-нибудь полностью понять страдание сам или же пребывать со всецело уничтоженным страданием? 
Consider someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would such a person be able to completely understand suffering themselves, or live having wiped out suffering?” 
nanu tvaṁ evaṁ sante dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ: 
Если это так, не хватаешься ли ты за страдание, не обращаешься ли к страданию, не держишься ли за страдание, не считаешь ли страдание таковым: «Это моё, я таков, это моё «я»? 
This being so, aren’t you someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?” 

So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.  Будучи вовлечённым в благоволение и отторжение, какое бы чувство он ни испытывал – приятное, болезненное, ни-приятное-ни-болезненное – он наслаждается этим чувством, приветствует его, продолжает удерживать его. 
Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it. 
Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
По мере того как он делает так, наслаждение возникает в нём. 
This gives rise to relishing. 
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. 
Будучи вовлечённым в благоволение и отторжение, какое бы чувство он ни испытывал – приятное, болезненное, ни-приятное-ни-болезненное – он наслаждается этим чувством, приветствует его, продолжает удерживать его. 
Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it. 
Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
По мере того как он делает так, наслаждение возникает в нём. 
This gives rise to relishing. 
Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. 
Поскольку он не делает так, наслаждение чувствами прекращается в нём. 
As a result, relishing of feelings ceases. 
Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. 
Поскольку он не делает так, наслаждение чувствами прекращается в нём. 
As a result, relishing of feelings ceases. 

Sace kho tvaṁ, bhikkhu, pathaviṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.  Если будешь держаться за землю, ты будешь рядом со мной, в моём владении, ведь я повелеваю и наказываю. 
If you attach to earth, you will lie close to me, in my domain, subject to my will, and expendable. 
brahmaṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”’ti. 
 Брахму, ты будешь рядом со мной, в моём владении, ведь я повелеваю и наказываю». 
Brahmā, you will lie close to me, in my domain, subject to my will, and expendable.’ 
“sace pathaviṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. 
Если я буду держаться за землю, я буду рядом с тобой, в твоём владении, ведь ты повелеваешь и наказываешь. 
if I attach to earth, I will lie close to you, in your domain, subject to your will, and expendable. 
brahmaṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṁ, brahme, gatiñca pajānāmi, jutiñca pajānāmi: 
Брахму, я буду рядом с тобой, в твоём владении, ведь ты повелеваешь и наказываешь. Более того, я понимаю докуда простираются твой охват и твоё влияние: 
Brahmā, I will lie close to you, in your domain, subject to your will, and expendable. And in addition, Brahmā, I understand your range and your light: 

‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike.  «Прекращения существования однозначно нет», – граничит с жаждой, граничит с путами, граничит с наслаждением, граничит с удержанием, граничит с цеплянием. 
there is no such thing as the total cessation of continued existence is close to greed, yoking, relishing, attachment, and grasping. 
‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi. 
«Прекращение существования однозначно есть», – граничит с отсутствием жажды, граничит с отсутствием пут, граничит с отсутствием наслаждения, граничит с отсутствием удержания, граничит с отсутствием цепляния». 
there is such a thing as the total cessation of continued existence is close to non-greed, non-yoking, non-relishing, non-attachment, and non-grasping.’ 

tesamayaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;  граничит с жаждой, граничит с подневольностью, граничит с наслаждением, граничит с удержанием, граничит с цеплянием. 
is close to greed, bondage, approving, attachment, and grasping. 
tesamayaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti. 
граничит с не-жаждой, граничит с не-подневольностью, граничит с не-наслаждением, граничит с не-удержанием, граничит с не-цеплянием. 
is far from greed, bondage, approving, attachment, and grasping.” 
Yā hi tesaṁ khamati sāyaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; 
то та [часть] их воззрения, что связана с согласием, граничит с жаждой, подневольностью, наслаждением, удержанием, цеплянием. 
Their view of what is acceptable is close to greed, bondage, approving, attachment, and grasping. 
yā hi tesaṁ nakkhamati sāyaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. 
А та [часть] их воззрения, что связана с несогласием, граничит с не-жаждой, не-подневольностью, не наслаждением, не-удержанием, не-цеплянием. 
Their view of what is not acceptable is far from greed, bondage, approving, attachment, and grasping. 

Yadaniccaṁ taṁ nālaṁ abhinandituṁ, nālaṁ abhivadituṁ, nālaṁ ajjhositun’ti.  То, что является непостоянным, недостойно того, чтобы им наслаждаться, недостойно того, чтобы его приветствовать, недостойно того, чтобы за него держаться». 
And what’s impermanent is not worth approving, welcoming, or clinging to.’ 
So taṁ upekkhaṁ abhinandati, abhivadati, ajjhosāya tiṭṭhati. 
Он наслаждается этой невозмутимостью, приветствует её, продолжает её удерживать. 
They approve, welcome, and keep clinging to that equanimity. 
Tassa taṁ upekkhaṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ hoti viññāṇaṁ tadupādānaṁ. 
По мере того как он делает так, его сознание становится зависимым от этого и цепляется к этому. 
Their consciousness has that as support and fuel for grasping. 
So taṁ upekkhaṁ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. 
Он не наслаждается этой невозмутимостью, не приветствует её, не продолжает её удерживать. 
They don’t approve, welcome, or keep clinging to that equanimity. 
Tassa taṁ upekkhaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ hoti viññāṇaṁ na tadupādānaṁ. 
Поскольку он не делает так, его сознание не становится зависимым от этого и не цепляется к этому. 
So their consciousness doesn’t have that as support and fuel for grasping. 

So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.  Если он чувствует приятное чувство, он понимает: «Оно непостоянно». Он понимает: «Нет цепляния за него». Он понимает: «Нет наслаждения им». 
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. 
Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. 
Если он чувствует болезненное чувство, он понимает: «Оно непостоянно». Он понимает: «Нет цепляния за него». Он понимает: «Нет наслаждения им». 
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. 
Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. 
Если он чувствует ни-приятное-ни-болезненное чувство, он понимает: «Оно непостоянно». Он понимает: «Нет цепляния за него». Он понимает: «Нет наслаждения им». 
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.  Если монах наслаждается ими, приветствует их, продолжает их удерживать, 
If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
наслаждение возникает в нём. 
this gives rise to relishing. 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. 
Если монах наслаждается ими, приветствует их, продолжает их удерживать, 
If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
наслаждение возникает в нём. 
this gives rise to relishing. 
Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. 
то наслаждение прекращается в нём. 
relishing ceases. 
Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. 
то наслаждение прекращается в нём. 
relishing ceases. 

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.  Когда человека касается приятное чувство, и если он наслаждается им, приветствует его, продолжает его удерживать, 
When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it, 
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. 
Когда человека касается приятное чувство, и если он наслаждается им, приветствует его, продолжает его удерживать, 
When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it, 

So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.  If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. 
Dukkhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. 
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. 
Adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. 
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. 

Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ:  Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: 

Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ:  Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: 

Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.  Вот, монахи, человек ищет наслаждения, приветствует, продолжает удерживать. 
It’s when a mendicant approves, welcomes, and keeps clinging. 
Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? 
И в чём он ищет наслаждения, что он приветствует, что продолжает удерживать? 
What do they approve, welcome, and keep clinging to? 
Rūpaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. 
Он ищет наслаждения в форме, приветствует её, продолжает удерживать. 
They approve, welcome, and keep clinging to form. 
Tassa rūpaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
В результате возникает наслаждение. 
This gives rise to relishing. 
viññāṇaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. 
в сознании, приветствует его, продолжает удерживать. 
consciousness. 
Tassa viññāṇaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
В результате возникает наслаждение. 
This gives rise to relishing. 
Tassa rūpaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. 
В результате наслаждение формой прекращается. 
As a result, relishing of form ceases. 
Tassa vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāya nandī sā nirujjhati. 
 
 
Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. 
 
 
Tassa viññāṇaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. 
В результате наслаждение сознанием прекращается. 
As a result, relishing of consciousness ceases. 

So sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.  If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. 
Dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. 
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. 

“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā”ti?  “Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?” 
saṁyojanābhinivesavinibandhājjhosānā”ti → vinibandhā ajjhosānāti (mr) 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.  If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
this gives rise to relishing. 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. 
If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
this gives rise to relishing. 
Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. 
relishing ceases. 
Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. 
relishing ceases. 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.  If a mendicant approves, welcomes, and keep clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
this gives rise to relishing. 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. 
If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
this gives rise to relishing. 
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. 
If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. 
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. 
If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.  If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
this gives rise to relishing. 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. 
If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 
this gives rise to relishing. 
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. 
If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. 
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. 
If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. 

Tañca ajjhosa tiṭṭhati.  you keep clinging to it. 
ajjhosa → ajjhosāya (bj); ajjhosā (sya-all) 
Tañca ajjhosa tiṭṭhati. 
you keep clinging to it. 
Tañca ajjhosa tiṭṭhati. 
you keep clinging to it. 
Tañca ajjhosa tiṭṭhati. 
you keep clinging to it. 
Tañca ajjhosa tiṭṭhati. 
you keep clinging to it. 
Tañca ajjhosa tiṭṭhati. 
you keep clinging to it. 
Tañca ajjhosa tiṭṭhati. 
 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā:  If a mendicant approves, welcomes, and keeps clinging to them, they should understand: 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: 
If a mendicant approves, welcomes, and keeps clinging to them, they should understand: 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—  If a mendicant approves, welcomes, and keeps clinging to them, 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— 
 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— 
If a mendicant approves, welcomes, and keep clinging to them, 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—  If a mendicant approves, welcomes, and keeps clinging to them, 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— 
If a mendicant approves, welcomes, and keeps clinging to them, 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.  If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. 
their consciousness has that as support and fuel for grasping. 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. 
If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. 
their consciousness has that as support and fuel for grasping. 
Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. 
their consciousness doesn’t have that as support and fuel for grasping. 
Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti na tadupādānaṁ. 
their consciousness doesn’t have that as support and fuel for grasping. 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.  If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. 
their consciousness has that as support and fuel for grasping. 
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. 
If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ.  If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. 
If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. 
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. 
If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. 
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. 
If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.  If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. 
their consciousness has that as support and fuel for grasping. 
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. 
If a mendicant approves, welcomes, and keeps clinging to them, 
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. 
their consciousness has that as support and fuel for grasping. 
Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. 
their consciousness doesn’t have that as support and fuel for grasping. 
Tassa taṁ nābhinandato nābhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti na tadupādānaṁ. 
their consciousness doesn’t have that as support and fuel for grasping. 

Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati.  If a mendicant approves, welcomes, and keeps clinging to them, 
Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. 
If a mendicant approves, welcomes, and keeps clinging to them, 

So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti;  If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. 
adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. 
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. 

Etthete uppajjanti saṁyojanavinibandhā ajjhosānā …pe…  This is where these fetters, shackles, and attachments arise. 
Etthete uppajjanti saṁyojanavinibandhā ajjhosānā …pe… 
 
Etthete uppajjanti saṁyojanavinibandhā ajjhosānā. 
This is where these fetters, shackles, and attachments arise. 

Evaṁ bhāvite kho, bhikkhave, ānāpānassatisamādhimhi evaṁ bahulīkate, sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti;  When immersion due to mindfulness of breathing has been developed and cultivated in this way, if they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. 
dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti; 
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. 
adukkhamasukhañce vedanaṁ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. 
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.