“Ye te, bhikkhave, bhikkhū avinayaṁ vinayoti dīpenti …pe… vinayaṁ avinayoti dīpenti …pe… abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti …pe… bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti …pe… anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti …pe… āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti …pe… apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti …pe… paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti;  “Those mendicants who explain what is not found in the monastic law as found in the monastic law … what is found in the monastic law as not found in the monastic law … what was not spoken and stated by the Realized One as spoken and stated by the Realized One … what was spoken and stated by the Realized One as not spoken and stated by the Realized One … what was not practiced by the Realized One as practiced by the Realized One … what was practiced by the Realized One as not practiced by the Realized One … what was not prescribed by the Realized One as prescribed by the Realized One … what was prescribed by the Realized One as not prescribed by the Realized One 

“Ye te, bhikkhave, bhikkhū avinayaṁ avinayoti dīpenti …pe… vinayaṁ vinayoti dīpenti …pe… abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti …pe… bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti …pe… anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti …pe… āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti …pe… apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti …pe… paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti;  “Those mendicants who explain what is not found in the monastic law as not found in the monastic law … what is found in the monastic law as found in the monastic law … what was not spoken and stated by the Realized One as not spoken and stated by the Realized One … what was spoken and stated by the Realized One as spoken and stated by the Realized One … what was not practiced by the Realized One as not practiced by the Realized One … what was practiced by the Realized One as practiced by the Realized One … what was not prescribed by the Realized One as not prescribed by the Realized One … what was prescribed by the Realized One as prescribed by the Realized One … 

“Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṁ pātimokkhaṁ paññattaṁ …pe… pātimokkhuddeso paññatto … pātimokkhaṭṭhapanaṁ paññattaṁ … pavāraṇā paññattā … pavāraṇaṭṭhapanaṁ paññattaṁ … tajjanīyakammaṁ paññattaṁ … niyassakammaṁ paññattaṁ … pabbājanīyakammaṁ paññattaṁ … paṭisāraṇīyakammaṁ paññattaṁ … ukkhepanīyakammaṁ paññattaṁ … parivāsadānaṁ paññattaṁ … mūlāyapaṭikassanaṁ paññattaṁ … mānattadānaṁ paññattaṁ … abbhānaṁ paññattaṁ … osāraṇīyaṁ paññattaṁ … nissāraṇīyaṁ paññattaṁ … upasampadā paññattā … ñattikammaṁ paññattaṁ … ñattidutiyakammaṁ paññattaṁ … ñatticatutthakammaṁ paññattaṁ … apaññatte paññattaṁ … paññatte anupaññattaṁ … sammukhāvinayo paññatto … sativinayo paññatto … amūḷhavinayo paññatto … paṭiññātakaraṇaṁ paññattaṁ … yebhuyyasikā paññattā … tassapāpiyasikā paññattā … tiṇavatthārako paññatto.  “For two reasons the Realized One laid down for his disciples the monastic code … the recitation of the monastic code … the suspension of the recitation of the monastic code … the invitation to admonish … the setting aside of the invitation to admonish … the disciplinary act of condemnation … placing under dependence … banishment … reconciliation … debarment … probation … being sent back to the beginning … penance … reinstatement … restoration … removal … ordination … an act with a motion … an act with a motion and one announcement … an act with a motion and three announcements … laying down what was not previously laid down … amending what was laid down … the settling of a disciplinary matter by the following methods: face-to-face … through recollection … because of past insanity … acting according to what has been admitted … majority decision … further penalty… covering over as if with grass. 

“Tīṇimāni, bhikkhave, paṇḍitapaññattāni sappurisapaññattāni.  “Mendicants, these three things are recommended by astute true persons. 
Dānaṁ, bhikkhave, paṇḍitapaññattaṁ sappurisapaññattaṁ. 
Giving, 
Pabbajjā, bhikkhave, paṇḍitapaññattā sappurisapaññattā. 
going forth, 
Mātāpitūnaṁ, bhikkhave, upaṭṭhānaṁ paṇḍitapaññattaṁ sappurisapaññattaṁ. 
and taking care of your mother and father. 
Imāni kho, bhikkhave, tīṇi paṇḍitapaññattāni sappurisapaññattānīti. 
These are the three things recommended by astute true persons. 

Paññattisutta  Regarded as Foremost 
Paññattisutta → aggapaññattisuttaṁ (bj) 
“Catasso imā, bhikkhave, aggapaññattiyo. 
“Mendicants, these four are regarded as foremost. 
Imā kho, bhikkhave, catasso aggapaññattiyoti. 
These are the four regarded as foremost. 

So tāya dhammapaññattiyā divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ.  They spend too much time advocating that teaching. They neglect retreat, and are not committed to internal serenity of heart. 

Yāvakīvañca, licchavī, vajjī apaññattaṁ na paññāpessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti;  As long as the Vajjis don’t make new decrees or abolish existing decrees, but undertake and follow the ancient Vajjian traditions as they have been decreed, 

Kinti te, ānanda, sutaṁ: ‘vajjī apaññattaṁ na paññāpenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?  Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian principles as they have been decreed?” 
“Sutaṁ metaṁ, bhante: ‘vajjī apaññattaṁ na paññāpenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. 
“I have heard that, sir.” 
“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññāpessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. 
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline. 

Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññāpessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline. 

“Idhupāli, bhikkhū adhammaṁ dhammoti dīpenti, dhammaṁ adhammoti dīpenti, avinayaṁ vinayoti dīpenti, vinayaṁ avinayoti dīpenti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti.  “Upāli, it’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. 

“Idhupāli, bhikkhū adhammaṁ adhammoti dīpenti, dhammaṁ dhammoti dīpenti, avinayaṁ avinayoti dīpenti, vinayaṁ vinayoti dīpenti, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti.  “Upāli, it’s when a mendicant explains what is not the teaching as not the teaching, and what is the teaching as the teaching. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One. 

paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti.  и то, что было предписано Татхагатой как то, что не было предписано им. 
and what was prescribed by the Realized One as not prescribed by the Realized One. 

“Idhānanda, bhikkhū adhammaṁ adhammoti dīpenti, dhammaṁ dhammoti dīpenti, avinayaṁ avinayoti dīpenti, vinayaṁ vinayoti dīpenti, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti.  «Ананда, вот монахи объясняют Не-Дхамму как Не-Дхамму, а Дхамму как Дхамму. Они объясняют Не-Винаю как Не-Винаю, а Винаю как Винаю. Они объясняют то, что не было утверждено и произнесено Татхагатой как то, что не было утверждено и произнесено им, а также то, что было утверждено и произнесено Татхагатой как то, что было утверждено и произнесено им. Они объясняют то, что не практиковалось Татхагатой как то, что не практиковалось им, и что практиковалось Татхагатой как то, что практиковалось им. Они объясняют то, что не было предписано Татхагатой как то, что не было предписано им, и то, что было предписано Татхагатой как то, что было предписано им. 
“Ānanda, it’s when a mendicant explains what is not the teaching as not the teaching, and what is the teaching as the teaching. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One. 

“Idhupāli, bhikkhū adhammaṁ dhammoti dīpenti, dhammaṁ adhammoti dīpenti, avinayaṁ vinayoti dīpenti, vinayaṁ avinayoti dīpenti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti.  “Upāli, it’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. 

Idhupāli, bhikkhū adhammaṁ dhammoti dīpenti, dhammaṁ adhammoti dīpenti, avinayaṁ vinayoti dīpenti, vinayaṁ avinayoti dīpenti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti.  It’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. 

Iti kusalākusalaṁ bhagavā paññāpayamāno sapaññattiko bhagavā;  So when it comes to what is skillful and unskillful the Buddha makes a statement. 

4. Attālokapaññattivatthu  4. Attālokapaññattivatthu 
4. The Grounds For Assertions About the Self and the Cosmos 

5. Brāhmaṇapaññatti  5. Признание брахманом 
5. What Makes a Brahmin 

Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.  Ибо это, Чипа, лишь обычные имена, обычные выражения, обычные способы обозначения, обычные описания, и Татхагата употребляет эти способы обозначения, не привязываясь [к ним]». 
These are the world’s common usages, terms, means of communication, and descriptions, which the Realized One uses to communicate without getting stuck on them.” 

2. Attapaññatti  2. Описания себя 
2. Describing the Self 
3. Naattapaññatti 
3. Положения о себе 
3. Not Describing the Self 

Kinti te, ānanda, sutaṁ, ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?  Слышал ли ты, Ананда, что ваджджийцы оказывают внимание, проявляют заботу, уважают, чтут ваджджийских старцев, [живущих] среди ваджджийцев, и считают долгом слушаться их?» 
Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed?” 
“Sutaṁ metaṁ, bhante: ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. 
«Я слышал, господин, что ваджджийцы оказывают внимание, проявляют заботу, уважают, чтут ваджджийских старцев, [живущих] среди ваджджийцев, и считают долгом слушаться их». 
“I have heard that, sir.” 
“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. 
«До тех пор, Ананда, пока ваджджийцы будут оказывать внимание, проявлять заботу, уважать, чтить ваджджийских старцев, [живущих] среди ваджджийцев, и будут считать долгом слушаться их, следует ожидать, Ананда, возвышения, а не упадка ваджджийцев. 
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline. 
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. 
До тех пор, монахи, пока монахи не будут устанавливать [у себя] неустановленного, отменять установленное, будут жить в соответствии с установленными заповедями, следует ожидать, монахи, возвышения, а не упадка монахов. 
As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline. 

paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti?  Есть ли обучение началу вещей или нет обучения началу вещей, разве не ведет проповедываемая мной истина к полному уничтожению страдания у испытывающего его?“ 
Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ 
‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti. 
„Господин, есть ли обучение началу вещей или нет обучения началу вещей, проповедываемая Благостным истина ведет к полному уничтожению страдания у испытывающего его“. 
‘It does, sir.’ 
‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. 
„Итак, Сунаккхатта, есть ли обучение началу вещей или нет обучения началу вещей, проповедываемая мной истина ведет к полному уничтожению страдания у испытывающего его. 
‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering. 
6. Aggaññapaññattikathā 
6. Разговор о начале всех вещей 
6. On Describing the Origin of the World 

So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.  Когда есть глаз, форма, сознание глаза, то можно указать на проявление контакта. 
Where there is the eye, sights, and eye consciousness, it will be possible to discover evidence of contact. 
Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. 
Когда есть проявление контакта, то можно указать на проявление чувства. 
Where there is evidence of contact, it will be possible to discover evidence of feeling. 
Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. 
Когда есть проявление восприятия, то можно указать на проявление обдумывания. 
Where there is evidence of perception, it will be possible to discover evidence of thought. 
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. 
Когда есть проявление обдумывания, то можно указать на проявление осаждения восприятиями и идеями, [рождёнными] умственным разрастанием. 
Where there is evidence of thought, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions. 
manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. 
Когда есть ум, умственный феномен, сознание ума… 
mind, ideas, and mind consciousness, it will be possible to discover evidence of contact. … 
Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. 
 
Where there is evidence of contact, it will be possible to discover evidence of feeling. 
Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. 
 
Where there is evidence of perception, it will be possible to discover evidence of thinking. 
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. 
Когда есть проявление обдумывания, то можно указать на проявление осаждения восприятиями и идеями, [рождёнными] умственным разрастанием. 
Where there is evidence of thinking, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions. 
So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. 
Когда нет глаза, нет формы, нет сознания глаза, то невозможно указать на проявление контакта. 
Where there is no eye, no sights, and no eye consciousness, it will not be possible to discover evidence of contact. 
Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. 
Когда нет проявления контакта, то невозможно указать на проявление чувства. 
Where there is no evidence of contact, it will not be possible to discover evidence of feeling. 
Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. 
Когда нет проявления восприятия, то невозможно указать на проявление обдумывания. 
Where there is no evidence of perception, it will not be possible to discover evidence of thinking. 
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. 
Когда нет проявления обдумывания, то невозможно указать на проявление осаждения восприятиями и идеями, [рождёнными] умственным разрастанием. 
Where there is no evidence of thinking, it will not be possible to discover evidence of being beset by judgments driven by proliferating perceptions. 
manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. 
Когда нет ума, нет умственного феномена, нет сознания ума… 
no mind, no ideas, and no mind consciousness, it will not be possible to discover evidence of contact. 
Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. 
 
Where there is no evidence of contact, it will not be possible to discover evidence of feeling. 
Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. 
 
Where there is no evidence of perception, it will not be possible to discover evidence of thinking. 
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. 
Когда нет проявления обдумывания, то невозможно указать на проявление осаждения восприятиями и идеями, [рождёнными] умственным разрастанием. 
Where there is no evidence of thinking, it will not be possible to discover evidence of being beset by judgments driven by proliferating perceptions. 

Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā”ti?  How do we define Māra or what is known as Māra?” 
“Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṁ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. 
“Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is Māra or what is known as Māra. 
Atthi sotaṁ, atthi saddā, atthi sotaviññāṇaṁ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. 
Where there is the ear, sounds, ear consciousness, and things knowable by ear consciousness, there is Māra or what is known as Māra. 
Atthi ghānaṁ, atthi gandhā, atthi ghānaviññāṇaṁ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. 
Where there is the nose, smells, nose consciousness, and things knowable by nose consciousness, there is Māra or what is known as Māra. 
Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṁ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. 
Where there is the tongue, tastes, tongue consciousness, and things knowable by tongue consciousness, there is Māra or what is known as Māra. 
Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṁ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. 
Where there is the body, touches, body consciousness, and things knowable by body consciousness, there is Māra or what is known as Māra. 
Atthi mano, atthi dhammā, atthi manoviññāṇaṁ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. 
Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is Māra or what is known as Māra. 
Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṁ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. 
Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no Māra or what is known as Māra. 
natthi jivhā, natthi rasā, natthi jivhāviññāṇaṁ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. 
no tongue … 
Natthi mano, natthi dhammā, natthi manoviññāṇaṁ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā”ti. 
Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no Māra or what is known as Māra.” 

Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā”ti …pe….  How do we define or describe a sentient being?” … 

Kittāvatā nu kho, bhante, dukkhaṁ vā assa dukkhapaññatti vā”ti …pe….  How do we define suffering or what is known as suffering?” … 

Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā”ti?  How do we define the world or what is known as the world?” 
“Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṁ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti …pe… 
“Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is the world or what is known as the world. 
atthi mano, atthi dhammā, atthi manoviññāṇaṁ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā. 
Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is the world or what is known as the world. 
Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṁ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā …pe… 
Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no world or what is known as the world. 
natthi mano, natthi dhammā, natthi manoviññāṇaṁ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā”ti. 
Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no world or what is known as the world.”