“Dosassa …pe… mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya dve dhammā bhāvetabbā.  “Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … two things should be developed. 

brahmacariyassa kevalī;  Complete in the spiritual journey, 

“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.  “Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.” 
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti? 
“But Mister Gotama, how is one a master of the three knowledges in the training of the Noble One? 
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti. 
Mister Gotama, please teach me this.” 
Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. 
This, brahmin, is a master of the three knowledges in the training of the Noble One.” 
“Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. 
“Mister Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One. 
Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ. 
And, Mister Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One. 

“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.  “Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.” 
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti? 
“But Mister Gotama, how is one a master of the three knowledges in the training of the Noble One? 
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti. 
Mister Gotama, please teach me this.” 
Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. 
This, brahmin, is a master of the three knowledges in the training of the Noble One.” 
“Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. 
“Mister Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One. 
Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ. 
And, Mister Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One. 

Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.  Who but Mister Gotama could get such a noble high and luxurious bed when he wants, without trouble or difficulty? 

Vuddhihesā, kassapa, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati.  For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. 

“Ruṇṇamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ gītaṁ.  “Singing is regarded as wailing in the training of the Noble One. 
Ummattakamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ naccaṁ. 
Dancing is regarded as madness. 
Komārakamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ ativelaṁ dantavidaṁsakahasitaṁ. 
Too much laughter, showing the teeth, is regarded as childish. 

macchariyassa …  stinginess … 

Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  Noble ethics, 
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. 
immersion, 

brahmacariyassa kevalī.  and have completed the spiritual journey. 

Vadho heso, kesi, ariyassa vinaye—  For it is killing in the training of the Noble One 

Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjatī”ti.  For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” 

“Dosassa …pe… mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya ime cattāro dhammā bhāvetabbā”ti.  “Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … four things should be developed.” 

“Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṁ desessāmi.  “Mendicants, I will teach you how to develop noble right immersion with five factors. 
“Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā? 
“And how do you develop noble right immersion with five factors? 
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ paṭhamā bhāvanā. 
This is the first way to develop noble right immersion with five factors. 
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ dutiyā bhāvanā. 
This is the second way to develop noble right immersion with five factors. 
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ tatiyā bhāvanā. 
This is the third way to develop noble right immersion with five factors. 
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ catutthā bhāvanā. 
This is the fourth way to develop noble right immersion with five factors. 
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ pañcamā bhāvanā. 
This is the fifth way to develop noble right immersion with five factors. 

maccharissa cāgakathā dukkathā;  It’s inappropriate to talk to a stingy person about generosity. 
maccharissa → macchariyassa (bj, pts1ed, mr) 

brahmacariyassa kevalī;  and have completed the spiritual journey. 

Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.  Then he seeks a fee for his tutor, but only by legitimate means, not illegitimate. 
So ācariyassa ācariyadhanaṁ niyyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. 
Having offered the fee to his tutor, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. 
 
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena. 
Having offered the fee to his tutor, he seeks a wife, but only by legitimate means, not illegitimate. 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. 
 
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena. 
 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. 
 
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ. 
Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammenapi adhammenapi 
Then he seeks a fee for his tutor by legitimate means and illegitimate means. 
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ. 
Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. 

Āvāsamacchariyassa pahānāya samucchedāya brahmacariyaṁ vussati;  Stinginess with dwellings, families, material things, praise, and the teachings. 
kulamacchariyassa … lābhamacchariyassa … vaṇṇamacchariyassa … dhammamacchariyassa pahānāya samucchedāya brahmacariyaṁ vussati. 
 

Dosassa … mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya pañca dhammā bhāvetabbā.  “Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … five things should be developed. 

ayaṁ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko.  is called poor and penniless in the training of the Noble One. 

Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti—  However, these are not sensual pleasures. In the training of the Noble One they’re called ‘kinds of sensual stimulation’. 

macchariyassa …  stinginess … 

“Kiṁ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī”ti?  “But what, Mister Gotama, is a break, taint, stain, or mar in celibacy?” 
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. 
This is a break, taint, stain, or mar in celibacy. 
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. 
This is a break, taint, stain, or mar in celibacy. 

Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā.  Noble ethics, immersion, wisdom, and freedom. 

Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa.  The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa. 
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa. 
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Catunnaṁ satipaṭṭhānānaṁ …pe… ariyassa aṭṭhaṅgikassa maggassa. 
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 

macchariyassa …  stinginess … 

macchariyassa …  stinginess … 

Vuḍḍhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjatī”ti.  For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” 

Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati.  These five kinds of sensual stimulation are called the world in the training of the Noble One. 
ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati. 
These five kinds of sensual stimulation are called the world in the training of the Noble One. 

macchariyassa …  stinginess … 

Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṁ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṁ kaṇṭako, brahmacariyassa mātugāmūpacāro kaṇṭako, paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako.  Relishing company is a thorn for someone who loves seclusion. Focusing on the beautiful feature of things is a thorn for someone pursuing the meditation on ugliness. Seeing shows is a thorn to someone restraining the senses. Lingering in the neighborhood of females is a thorn to celibacy. Sound is a thorn to the first absorption. Placing the mind and keeping it connected are a thorn to the second absorption. Rapture is a thorn to the third absorption. Breathing is a thorn to the fourth absorption. Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. Greed, hate, and delusion are thorns. 
brahmacariyassa → brahmacārissa (bj) | mātugāmūpacāro → mātugāmopavicāro (bj, pts1ed); mātugāmūpavicaro (mr) 

ālasyaṁ anuṭṭhānaṁ bhogānaṁ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṁ paripantho, indriyaasaṁvaro brahmacariyassa paripantho, visaṁvādanā mittānaṁ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṁ paripantho, micchāpaṭipatti saggānaṁ paripantho.  Sloth and lack of initiative are a roadblock for wealth. Lack of adornment and decoration are a roadblock for beauty. Unsuitable activity is a roadblock for health. Bad friendship is a roadblock for ethical conduct. Lack of sense restraint is a roadblock for the spiritual life. Dishonesty is a roadblock for friends. Not reciting is a roadblock for learning. Not wanting to listen and ask questions are roadblocks for wisdom. Lack of commitment and reviewing are roadblocks for good qualities. Wrong practice hinders heaven. 
uṭṭhānaṁ anālasyaṁ bhogānaṁ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṁ āhāro, indriyasaṁvaro brahmacariyassa āhāro, avisaṁvādanā mittānaṁ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṁ āhāro, sammāpaṭipatti saggānaṁ āhāro. 
Application and initiative nourish wealth. Adornment and decoration nourish beauty. Suitable activity nourishes health. Good friendship nourishes ethical conduct. Sense restraint nourishes the spiritual life. Honesty nourishes friends. Reciting nourishes learning. Eagerness to listen and ask questions nourishes wisdom. Commitment and reviewing nourish good qualities. Right practice nourishes heaven. 

“Aññathā kho, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti.  “The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One.” 
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? 
“But Mister Gotama, how is the ceremony of descent observed in the training of the Noble One? 
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti. 
Mister Gotama, please teach me this.” 
Evaṁ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti. 
This is the ceremony of descent in the training of the Noble One.” 
“Aññathā, bho gotama, brāhmaṇānaṁ paccorohaṇī, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. 
“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One. 
Imissā ca, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṁ paccorohaṇī kalaṁ nāgghati soḷasiṁ. 
And, Mister Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of a master of the ceremony of descent observed in the training of the Noble One. 

“Aññathā kho, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti.  “The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One.” 
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? 
“But Mister Gotama, how is the ceremony of descent observed in the training of the Noble One? 
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti. 
Mister Gotama, please teach me this.” 
Evaṁ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti. 
This is the ceremony of descent in the training of the Noble One.” 
“Aññathā kho, bho gotama, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. 
“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One. 
Imissā, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṁ paccorohaṇī kalaṁ nāgghati soḷasiṁ. 
And, Mister Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of the ceremony of descent observed in the training of the Noble One. 

“Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṁ hotī”ti.  “The purity advocated by the western brahmins is quite different from that in the training of the Noble One.” 
“Yathā kathaṁ pana, bhante, ariyassa vinaye soceyyaṁ hoti? 
“But what, sir, is purity in the training of the Noble One? 
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye soceyyaṁ hotī”ti. 
Sir, please teach me this.” 

macchariyassa …  stinginess … 

Ime hi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti.  Sir, those of other religions will seek a fee for the tutor. 

macchariyassa…  stinginess … 

Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.  For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” 

“Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ.  “This one time, Mister Gotama, I went to Kapilavatthu on some business for my tutor, the brahmin Pokkharasāti. 
Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa. 
See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you. 
Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa. 
See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you. 

Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa.  The entire spectrum of noble ethics, immersion, and wisdom. 

“Evameva kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti.  “In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the Noble One. 
Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. 
These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One. 
“Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. 
“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. 
Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. 
These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. 

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo macchariyassa, yadidaṁ pariggaho.  “That’s why this is the cause, source, origin, and reason of stinginess, namely ownership. 

Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  Noble ethics, 
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. 
immersion, 

Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjati.  For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. 

“Na kho, gahapatiputta, ariyassa vinaye evaṁ cha disā namassitabbā”ti.  “Householder’s son, that’s not how the six directions should be revered in the training of the Noble One.” 
“Yathā kathaṁ pana, bhante, ariyassa vinaye cha disā namassitabbā? 
“But sir, how should the six directions be revered in the training of the Noble One? 
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu, yathā ariyassa vinaye cha disā namassitabbā”ti. 
Sir, please teach me this.” 

Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.  But in the training of the Noble One these are not called ‘self-effacement’; 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 

Ayaṁ vuccati, bhikkhave, bhikkhu sākhāpalāsaṁ aggahesi brahmacariyassa;  This is called a mendicant who has grabbed the branches and leaves of the spiritual life 
Ayaṁ vuccati, bhikkhave, bhikkhu papaṭikaṁ aggahesi brahmacariyassa; 
This is called a mendicant who has grabbed the shoots of the spiritual life 
Ayaṁ vuccati, bhikkhave, bhikkhu tacaṁ aggahesi brahmacariyassa; 
This is called a mendicant who has grabbed the bark of the spiritual life 
Ayaṁ vuccati, bhikkhave, bhikkhu phegguṁ aggahesi brahmacariyassa; 
This is called a mendicant who has grabbed the softwood of the spiritual life 

“yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā.  “The development of physical endurance that you have described is not the legitimate development of physical endurance in the noble one’s training. 

Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ.  For mother’s milk is regarded as blood in the training of the Noble One. 

Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti, kimaṅgaṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti.  Sir, those of other religions seek a fee for the tutor. Why shouldn’t I make an offering to Venerable Ānanda?” 

“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.  “The cutting off of business as you describe it is one thing, householder, but the cutting off of business in the noble one’s training is quite different.” 
“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? 
“But what, sir, is cutting off of business in the noble one’s training? 
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti. 
Sir, please teach me this.” 
“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti. 
“Householder, these eight things lead to the cutting off of business in the noble one’s training. 
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti. 
These are the eight things—stated in brief without being analyzed in detail—that lead to the cutting off of business in the noble one’s training.” 
“Ye me, bhante, bhagavatā aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṁ upādāyā”ti. 
“Sir, please teach me these eight things in detail out of sympathy.” 
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; 
These are the eight things—stated in brief and analyzed in detail—that lead to the cutting off of business in the noble one’s training. 
na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. 
But just this much does not constitute the cutting off of business in each and every respect in the noble one’s training.” 
“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? 
“But, sir, how is there the cutting off of business in each and every respect in the noble one’s training? 
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. 
Sir, please teach me this.” 
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti. 
That’s how there is the cutting off of business in each and every respect in the noble one’s training. 
yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti? 
Do you regard yourself as having cut off business in a way comparable to the cutting off of business in each and every respect in the noble one’s training?” 
“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. 
“Who am I compared to one who has cut off business in each and every respect in the noble one’s training? 
Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. 
I am far from that. 

Ariyassa bhāvitattassa,  The noble one, evolved, 

Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati.  For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. 

brahmacariyassa kevalī;  and have completed the spiritual journey. 

Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati;  For it is death in the training of the Noble One to reject the training and return to a lesser life. 

ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti—  the noble eightfold path. 

Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.  For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” 

‘abhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā ariyassa aṭṭhaṅgikassa maggassa bhāvanāya vāyamitabbaṁ.  they haven’t developed it, they should make an effort to do so. 

“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti.  “Ānanda, the development of the faculties taught by Pārāsariya is quite different from the supreme development of the faculties in the training of the Noble One.” 
yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. 
Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The mendicants will listen and remember it.” 
“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? 
“And how, Ānanda, is there the supreme development of the faculties in the training of the Noble One? 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding sights known by the eye. 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding sounds known by the ear. 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding smells known by the nose. 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding tastes known by the tongue. 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding touches known by the body. 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding ideas known by the mind. 
Evaṁ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti. 
That’s how there is the supreme development of the faculties in the training of the Noble One. 
Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo. 
So, Ānanda, I have taught the supreme development of the faculties in the training of the Noble One, I have taught the practicing trainee, and I have taught the noble one with developed faculties. 

Kiṁ malaṁ brahmacariyassa,  What’s the stain of celibacy? 
Itthī malaṁ brahmacariyassa, 
Women are the stain of celibacy, 

Kiṁ malaṁ brahmacariyassa,  What’s the stain of celibacy? 
Itthī malaṁ brahmacariyassa, 
Women are the stain of celibacy, 

‘upaḍḍhamidaṁ, bhante, brahmacariyassa—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.  ‘Sir, good friends, companions, and associates are half the spiritual life.’ 

“mayaṁ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṁ pariyesāma.  “Mister Gotama, we brahmins seek a fee for our tutor. 

Vuddhi hesā, susima, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiñca saṁvaraṁ āpajjatī”ti.  For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” 

Vuddhi hesā, bhikkhave, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiñca saṁvaraṁ āpajjatī”ti.  For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” 

Maraṇañhetaṁ, bhikkhave, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati.  For it is death in the training of the Noble One to reject the training and return to a lesser life. 

Yo sāro brahmacariyassa,  They are independent of others 

Abhāvitattā catunnaṁ satipaṭṭhānānaṁ, abhāvitattā catunnaṁ sammappadhānānaṁ, abhāvitattā catunnaṁ iddhipādānaṁ, abhāvitattā pañcannaṁ indriyānaṁ, abhāvitattā pañcannaṁ balānaṁ, abhāvitattā sattannaṁ bojjhaṅgānaṁ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.  Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Bhāvitattā catunnaṁ satipaṭṭhānānaṁ, bhāvitattā catunnaṁ sammappadhānānaṁ, bhāvitattā catunnaṁ iddhipādānaṁ, bhāvitattā pañcannaṁ indriyānaṁ, bhāvitattā pañcannaṁ balānaṁ, bhāvitattā sattannaṁ bojjhaṅgānaṁ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa. 
Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Bhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa. 
Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 

“Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko.  “Ānanda, that which is liable to wear out is called the world in the training of the Noble One. 
Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko”ti. 
That which is liable to wear out is called the world in the training of the Noble One.” 

ayaṁ vuccati ariyassa vinaye loko.  is called the world in the training of the Noble One. 
ayaṁ vuccati ariyassa vinaye loko. 
is called the world in the training of the Noble One. 

Neso, bhikkhave, ariyassa vinaye samuddo.  But that’s not the ocean in the training of the Noble One. 

Neso, bhikkhave, ariyassa vinaye samuddo.  But that’s not the ocean in the training of the Noble One. 
Ayaṁ vuccati, bhikkhave, ariyassa vinaye samuddo. 
This is called the ocean in the training of the Noble One. 
Ayaṁ vuccati, bhikkhave, ariyassa vinaye samuddo. 
This is called the ocean in the training of the Noble One. 

Evameva kho, bhikkhave, yaṁ loke piyarūpaṁ sātarūpaṁ, ayaṁ vuccati ariyassa vinaye kaṇṭako”ti.  In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the Noble One. 

“imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ:  “These are all terms for the noble eightfold path: 
Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā imassevetaṁ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: 
This is a way to understand how these are all terms for the noble eightfold path: 

evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā.  In the same way good friendship is the forerunner and precursor of the noble eightfold path for a mendicant. 

evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sīlasampadā.  In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a mendicant. 

evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikārasampadā.  In the same way accomplishment in rational application of mind is the forerunner and precursor of the noble eightfold path for a mendicant. 

evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā.  In the same way good friendship is the forerunner and precursor of the noble eightfold path for a mendicant. 

evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sīlasampadā …pe…  In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a mendicant. …” 

“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.  “Mendicants, one thing helps give rise to the noble eightfold path. 

“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.  “Mendicants, one thing helps give rise to the noble eightfold path. 

“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.  “Mendicants, one thing helps give rise to the noble eightfold path. 

“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.  “Mendicants, one thing helps give rise to the noble eightfold path. 

‘Evaṁ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṁsikassa paṭissutvā caṇḍālavaṁsaṁ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi.  ‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood on her tutor’s shoulders. 

Ahañca kho, bhikkhave, ariyassa vinaye udayagāminiṁ paṭipadaṁ paññāpemi;  But in the training of the Noble One I advocate a ‘get up and go’ practice