“Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthirūpaṁ.  «Монахи, я не вижу ни одной другой формы, которая бы так овладевала умом мужчины, как форма женщины. 
“Mendicants, I do not see a single sight that occupies a man’s mind like the sight of a woman. 
“Nāhaṁ, bhikkhave, aññaṁ ekasaddampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthisaddo. 
«Монахи, я не вижу ни одного другого звука, который бы так овладевал умом мужчины, как звук женщины. 
“Mendicants, I do not see a single sound that occupies a man’s mind like the sound of a woman. 
“Nāhaṁ, bhikkhave, aññaṁ ekagandhampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthigandho. 
«Монахи, я не вижу ни одного другого запаха, который бы так овладевал умом мужчины, как запах женщины. 
“Mendicants, I do not see a single smell that occupies a man’s mind like the smell of a woman. 
“Nāhaṁ, bhikkhave, aññaṁ ekarasampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthiraso. 
«Монахи, я не вижу ни одного другого вкуса, который бы так овладевал умом мужчины, как вкус женщины. 
“Mendicants, I do not see a single taste that occupies a man’s mind like the taste of a woman. 
“Nāhaṁ, bhikkhave, aññaṁ ekaphoṭṭhabbampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthiphoṭṭhabbo. 
«Монахи, я не вижу ни одного другого прикосновения, которое бы так овладевало умом мужчины, как прикосновение женщины. 
“Mendicants, I do not see a single touch that occupies a man’s mind like the touch of a woman. 
“Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisarūpaṁ. 
«Монахи, я не вижу ни одной другой формы, которая бы так овладевала умом женщины, как форма мужчины. 
“Mendicants, I do not see a single sight that occupies a woman’s mind like the sight of a man. 
“Nāhaṁ, bhikkhave, aññaṁ ekasaddampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisasaddo. 
«Монахи, я не вижу ни одного другого звука, который бы так овладевал умом женщины, как звук мужчины. 
“Mendicants, I do not see a single sound that occupies a woman’s mind like the sound of a man. 
“Nāhaṁ, bhikkhave, aññaṁ ekagandhampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisagandho. 
«Монахи, я не вижу ни одного другого запаха, который бы так овладевал умом женщины, как запах мужчины. 
“Mendicants, I do not see a single smell that occupies a woman’s mind like the smell of a man. 
“Nāhaṁ, bhikkhave, aññaṁ ekarasampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisaraso. 
«Монахи, я не вижу ни одного другого вкуса, который бы так овладевал умом женщины, как вкус мужчины. 
“Mendicants, I do not see a single taste that occupies a woman’s mind like the taste of a man. 
“Nāhaṁ, bhikkhave, aññaṁ ekaphoṭṭhabbampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisaphoṭṭhabbo. 
Монахи, я не вижу ни одного другого прикосновения, которое бы так овладевало умом женщины, как прикосновение мужчины. 
“Mendicants, I do not see a single touch that occupies a woman’s mind like the touch of a man. 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, subhanimittaṁ.  «Монахи, я не вижу ни одной другой вещи, из-за которой бы возникало невозникшее чувственное желание, а возникшее чувственное желание бы увеличивалось и разрасталось, как образ привлекательного. 
“Mendicants, I do not see a single thing that gives rise to sensual desire, or, when it has arisen, makes it increase and grow like the feature of beauty. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo uppajjati uppanno vā byāpādo bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, paṭighanimittaṁ. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы возникала невозникшая недоброжелательность, а возникшая недоброжелательность бы увеличивалась и разрасталась, как образ неприятного. 
“Mendicants, I do not see a single thing that gives rise to ill will, or, when it has arisen, makes it increase and grow like the feature of harshness. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā thinamiddhaṁ uppajjati uppannaṁ vā thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, arati tandī vijambhitā bhattasammado cetaso ca līnattaṁ. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы возникала невозникшая лень и апатия, а возникшая лень и апатия бы увеличивалась и разрасталась, как отсутствие удовлетворённости, вялость, ленивые потягивания, сонливость после принятия пищи, неповоротливость ума. 
“Mendicants, I do not see a single thing that gives rise to dullness and drowsiness, or, when they have arisen, makes them increase and grow like discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā uddhaccakukkuccaṁ uppajjati uppannaṁ vā uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, cetaso avūpasamo. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы возникали невозникшие неугомонность и сожаление, а возникшие неугомонность и сожаление бы увеличивались и разрастались, как неспокойный ум. 
“Mendicants, I do not see a single thing that gives rise to restlessness and remorse, or, when they have arisen, makes them increase and grow like an unsettled mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы возникало невозникшее сомнение, а возникшее сомнение бы увеличивалось и разрасталось, как немудрое внимание. 
“Mendicants, I do not see a single thing that gives rise to doubt, or, when it has arisen, makes it increase and grow like irrational application of mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṁ, bhikkhave, asubhanimittaṁ. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы не возникало невозникшее чувственное желание, а возникшее чувственное желание бы отбрасывалось, как образ непривлекательного. 
“Mendicants, I do not see a single thing that prevents sensual desire from arising, or, when it has arisen, abandons it like the feature of ugliness. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo nuppajjati uppanno vā byāpādo pahīyati yathayidaṁ, bhikkhave, mettā cetovimutti. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы не возникала невозникшая недоброжелательность, а возникшая недоброжелательность бы отбрасывалась, как освобождение ума доброжелательностью. 
“Mendicants, I do not see a single thing that prevents ill will from arising, or, when it has arisen, abandons it like the heart’s release by love. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā thinamiddhaṁ nuppajjati uppannaṁ vā thinamiddhaṁ pahīyati yathayidaṁ, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы не возникала невозникшая лень и апатия, а возникшая лень и апатия бы отбрасывалась, как элемент побуждения, элемент стремления, элемент старания. 
“Mendicants, I do not see a single thing that prevents dullness and drowsiness from arising, or, when they have arisen, gives them up like the elements of initiative, persistence, and vigor. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā uddhaccakukkuccaṁ nuppajjati uppannaṁ vā uddhaccakukkuccaṁ pahīyati yathayidaṁ, bhikkhave, cetaso vūpasamo. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы не возникали невозникшие неугомонность и сожаление, а возникшие неугомонность и сожаление бы отбрасывались, как умиротворение ума. 
“Mendicants, I do not see a single thing that prevents restlessness and remorse from arising, or, when they have arisen, gives them up like peace of mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṁ, bhikkhave, yonisomanasikāro. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы не возникало невозникшее сомнение, а возникшее сомнение бы отбрасывалось, как мудрое внимание. 
“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like rational application of mind. 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ akammaniyaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  «Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи неразвитой, была бы настолько неподатливой. 
“Mendicants, I do not see a single thing that, when it’s not developed like this, is as unworkable as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ kammaniyaṁ hoti yathayidaṁ, bhikkhave, cittaṁ. 
“«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи развитой, была бы настолько податливой. 
“Mendicants, I do not see a single thing that, when it is developed like this, is as workable as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи неразвитой, вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that, when it’s not developed like this, is so very harmful as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи развитой, вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that, when it is developed like this, is so very beneficial as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ apātubhūtaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи неразвитой и непроявленной, вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that, when it’s not developed, with such untapped potential, is so very harmful as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ pātubhūtaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи развитой и проявленной, вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that, when it is developed, with its potential realized, is so very beneficial as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи неразвитой и невзращенной, вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, is so very harmful as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи развитой и взращенной, вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that, when it is developed and cultivated, is so very beneficial as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи неразвитой и невзращенной, приносила бы такое страдание. 
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи развитой и взращенной, приносила бы такое счастье. 
“Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind. 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ adantaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  “«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи неприручённой, вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that, when it’s not tamed, is so very harmful as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ dantaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи приручённой, вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that, when it is tamed, is so very beneficial as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ aguttaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи неохраняемой, вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that, when it’s not guarded, is so very harmful as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ guttaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи охраняемой, вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that, when it is guarded, is so very beneficial as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ arakkhitaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи незащищенной, вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that, when it’s not protected, is so very harmful as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ rakkhitaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи защищенной, вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that, when it is protected, is so very beneficial as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ asaṁvutaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи несдержанной, вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that, when it’s not restrained, is so very harmful as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ saṁvutaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи сдержанной, вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that, when it is restrained, is so very beneficial as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи неприручённый, неохраняемой, незащищенной, несдержанной вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that, when it is not tamed, guarded, protected, and restrained, is so very harmful as the mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи приручённой, охраняемой, защищённой, сдержанной вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that, when it is tamed, guarded, protected, and restrained, is so very beneficial as the mind. 

“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca.  «Монахи, подобно тому, как сандаловое дерево считается лучшим из деревьев в отношении уступчивости и податливости, 
“Just as, mendicants, the boxwood is said to be the best kind of tree in terms of its pliability and workability, 
Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ. 
то точно также, я не вижу ни одной другой вещи (1) как ум, которая, будучи развитой и взращенной, была бы настолько уступчивой и податливой. 
so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated. 
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca hotī”ti. 
Развитый и взращенный ум является уступчивым и податливым». 
A mind that is developed and cultivated is pliable and workable.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ lahuparivattaṁ yathayidaṁ cittaṁ. 
«Монахи, я не вижу ни одной другой вещи, которая бы менялась также быстро, как ум. 
“Mendicants, I do not see a single thing that’s as quick to change as the mind. 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, pamādo.  «Монахи, я не вижу ни одной другой вещи помимо беспечности, которая была бы настолько [существенной] причиной того, что невозникшие неблагие качества возникают, а возникшие благие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like negligence. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, appamādo. 
«Монахи, я не вижу ни одной другой вещи помимо прилежания, которая была бы настолько [существенной] причиной того, что невозникшие благие качества возникают, а возникшие неблагие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like diligence. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, kosajjaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо лени, которая была бы настолько [существенной] причиной того, что невозникшие неблагие качества возникают, а возникшие благие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like laziness. 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, vīriyārambho.  «Монахи, я не вижу ни одной другой вещи помимо зарождения усердия, которая была бы настолько [существенной] причиной того, что невозникшие благие качества возникают, а возникшие неблагие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like arousing energy. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, mahicchatā. 
«Монахи, я не вижу ни одной другой вещи помимо желания многого, которая была бы настолько [существенной] причиной того, что невозникшие неблагие качества возникают, а возникшие благие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like having many wishes. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, appicchatā. 
«Монахи, я не вижу ни одной другой вещи помимо желания малого, которая была бы настолько [существенной] причиной того, что невозникшие благие качества возникают, а возникшие неблагие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like having few wishes. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, asantuṭṭhitā. 
““«Монахи, я не вижу ни одной другой вещи помимо отсутствия довольствования, которая была бы настолько [существенной] причиной того, что невозникшие неблагие качества возникают, а возникшие благие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of contentment. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, santuṭṭhitā. 
«Монахи, я не вижу ни одной другой вещи помимо довольствования, которая была бы настолько [существенной] причиной того, что невозникшие благие качества возникают, а возникшие неблагие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like contentment. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, ayonisomanasikāro. 
«Монахи, я не вижу ни одной другой вещи помимо немудрого внимания, которая была бы настолько [существенной] причиной того, что невозникшие неблагие качества возникают, а возникшие благие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like irrational application of mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, yonisomanasikāro. 
“«Монахи, я не вижу ни одной другой вещи помимо мудрого внимания, которая была бы настолько [существенной] причиной того, что невозникшие благие качества возникают, а возникшие неблагие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like rational application of mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, asampajaññaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо отсутствия бдительности, которая была бы настолько [существенной] причиной того, что невозникшие неблагие качества возникают, а возникшие благие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of situational awareness. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, sampajaññaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо бдительности, которая была бы настолько [существенной] причиной того, что невозникшие неблагие качества возникают, а возникшие благие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like situational awareness. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, pāpamittatā. 
«Монахи, я не вижу ни одной другой вещи помимо дружбы с плохими людьми, которая была бы настолько [существенной] причиной того, что невозникшие неблагие качества возникают, а возникшие благие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like bad friends. 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, kalyāṇamittatā.  «Монахи, я не вижу ни одной другой вещи помимо дружбы с хорошими людьми, которая была бы настолько [существенной] причиной того, что невозникшие благие качества возникают, а возникшие неблагие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like good friends. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо стремления к неблагим качествам и не-стремления к благим качествам, которая была бы настолько [существенной] причиной того, что невозникшие неблагие качества возникают, а возникшие благие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like pursuing bad habits and not good habits. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо стремления к благим качествам и не-стремления к неблагим качествам, которая была бы настолько [существенной] причиной того, что невозникшие благие качества возникают, а возникшие неблагие качества уменьшаются. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like pursuing good habits and not bad habits. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, ayonisomanasikāro. 
«Монахи, я не вижу ни одной другой вещи помимо немудрого внимания, которая была бы настолько [существенной] причиной того, что невозникшие факторы просветления не возникают, а возникшие факторы просветления не достигают осуществления посредством развития. 
“Mendicants, I do not see a single thing that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being fully developed like irrational application of mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, yonisomanasikāro. 
«Монахи, я не вижу ни одной другой вещи помимо мудрого внимания, которая была бы настолько [существенной] причиной того, что невозникшие факторы просветления возникают, а возникшие факторы просветления достигают осуществления посредством развития. 
“Mendicants, I do not see a single thing that gives rise to the awakening factors, or, if they’ve already arisen, fully develops them like rational application of mind. 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, pamādo.  [Благословенный сказал]: «Монахи, я не вижу ни одной другой вещи помимо беспечности, которая вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that is so very harmful as negligence. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, appamādo. 
«Монахи, я не вижу ни одной другой вещи среди внутренних факторов помимо прилежания, которая вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that is so very beneficial as diligence. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, kosajjaṁ. 
«Монахи, я не вижу ни одной другой вещи помимо лени, которая вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that is so very harmful as laziness. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, vīriyārambho. 
«Монахи, я не вижу ни одной другой вещи среди внутренних факторов помимо зарождения усердия, которая вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that is so very beneficial as arousing energy. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā. 
«Монахи, я не вижу ни одной другой вещи помимо желания многого, которая вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that is so very harmful as having many wishes. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, appicchatā. 
«Монахи, я не вижу ни одной другой вещи среди внутренних факторов помимо желания малого усердия, которая вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that is so very beneficial as having few wishes. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, asantuṭṭhitā. 
«Монахи, я не вижу ни одной другой вещи помимо отсутствия довольствования, которая вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that is so very harmful as lack of contentment. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, santuṭṭhitā. 
«Монахи, я не вижу ни одной другой вещи среди внутренних факторов помимо довольствования, которая вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that is so very beneficial as contentment. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro. 
Монахи, я не вижу ни одной другой вещи помимо немудрое внимание, которая вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that is so very harmful as irrational application of mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, yoniso manasikāro. 
«Монахи, я не вижу ни одной другой вещи среди внутренних факторов помимо мудрого внимания, которая вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that is so very beneficial as rational application of mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, asampajaññaṁ. 
Монахи, я не вижу ни одной другой вещи помимо отсутствия бдительности, которая вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that is so very harmful as lack of situational awareness. 
Asampajaññaṁ, bhikkhave, mahato anatthāya saṁvattatī”ti. 
Отсутствие бдительности ведёт к величайшему вреду». 
Lack of situational awareness is very harmful.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, sampajaññaṁ. 
«Монахи, я не вижу ни одной другой вещи среди внутренних факторов помимо бдительности, которая вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that is so very beneficial as situational awareness. 
Sampajaññaṁ, bhikkhave, mahato atthāya saṁvattatī”ti. 
Бдительность ведёт к величайшему благу». 
Situational awareness is very beneficial.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, pāpamittatā. 
Монахи, я не вижу ни одной другой вещи помимо дружбы с плохими людьми, которая вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that is so very harmful as bad friends. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, kalyāṇamittatā. 
«Монахи, я не вижу ни одной другой вещи среди внутренних факторов помимо дружбы с хорошими людьми, которая вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that is so very beneficial as good friends. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ. 
Монахи, я не вижу ни одной другой вещи помимо стремления к неблагим качествам и не-стремления к благим качествам, которая вела бы к такому величайшему вреду. 
“Mendicants, I do not see a single thing that is so very harmful as pursuing bad habits and not good habits. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ. 
“«Монахи, я не вижу ни одной другой вещи среди внутренних факторов помимо стремления к благим качествам и не-стремления к неблагим качествам, которая вела бы к такому величайшему благу. 
“Mendicants, I do not see a single thing that is so very beneficial as pursuing good habits and not bad habits. 

“Ajjhattikaṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … dvādasamaṁ.  “Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness …” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, pamādo. 
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like negligence. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, appamādo. 
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like diligence. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, kosajjaṁ. 
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like laziness. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, vīriyārambho. 
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like arousing energy. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … pāpamittatā … kalyāṇamittatā … anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ. 
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ. 
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like pursuing good habits and not bad habits. 
“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 … 

“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavatteti yathayidaṁ, bhikkhave, sāriputto.  “Mendicants, I do not see a single other person who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta. 

… Āraññakānaṁ yadidaṁ revato khadiravaniyo.  … who stay in the wilderness is Revata of the Acacia Wood. 

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo aññaṁ satthāraṁ uddiseyya. Netaṁ ṭhānaṁ vijjati.  “It is impossible, mendicants, it cannot happen for a person accomplished in view to dedicate themselves to another teacher. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano aññaṁ satthāraṁ uddiseyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an ordinary person to dedicate themselves to another teacher.” 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṁvattanti yathayidaṁ, bhikkhave, micchādiṭṭhi.  “Mendicants, I do not see a single thing that gives rise to unskillful qualities, or, when they have arisen, makes them increase and grow like wrong view. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṁvattanti yathayidaṁ, bhikkhave, sammādiṭṭhi. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or, when they have arisen, makes them increase and grow like right view. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā nuppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, micchādiṭṭhi. 
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like wrong view. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā nuppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, sammādiṭṭhi. 
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like right view. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, ayonisomanasikāro. 
“Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like irrational application of mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, yonisomanasikāro. 
“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like rational application of mind. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ uppajjanti yathayidaṁ, bhikkhave, micchādiṭṭhi. 
“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjanti yathayidaṁ, bhikkhave, sammādiṭṭhi. 
“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view. 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ mahāsāvajjaṁ yathayidaṁ, bhikkhave, micchādiṭṭhi.  “Mendicants, I do not see a single thing that is so very blameworthy as wrong view. 
“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ yathayidaṁ, bhikkhave, makkhali moghapuriso. 
“Mendicants, I do not see a single other person who acts for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans, as that futile man, the bamboo-staffed ascetic. 

atha kho eteva sattā bahutarā ye aññatra manussehi paccājāyanti.  while those not reborn as humans are many. 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye paññavanto ajaḷā aneḷamūgā paṭibalā subhāsitadubbhāsitassa atthamaññātuṁ; 
… so too the sentient beings who are wise, bright, clever, and able to distinguish what is well said from what is poorly said are few, 

“Addhamidaṁ, bhikkhave, lābhānaṁ yadidaṁ āraññikattaṁ …pe…  “Mendicants, this is definitely something worth having, that is, living in the wilderness … 
āraññikattaṁ → araññakattaṁ (sabbattha) 

Asubhasaññaṁ bhāveti …  They develop the perception of ugliness … 
maraṇasaññaṁ bhāveti … 
the perception of death … 
āhāre paṭikūlasaññaṁ bhāveti … 
the perception of the repulsiveness of food … 
sabbaloke anabhiratisaññaṁ bhāveti … 
the perception of dissatisfaction with the whole world … 
anabhiratisaññaṁ → anabhiratasaññaṁ (bj, sya-all, km, pts1ed) 
aniccasaññaṁ bhāveti … 
the perception of impermanence … 
anicce dukkhasaññaṁ bhāveti … 
the perception of suffering in impermanence … 
dukkhe anattasaññaṁ bhāveti … 
the perception of not-self in suffering … 
pahānasaññaṁ bhāveti … 
the perception of giving up … 
virāgasaññaṁ bhāveti … 
the perception of fading away … 
nirodhasaññaṁ bhāveti …. 
the perception of cessation … 
Aniccasaññaṁ bhāveti … 
They develop the perception of impermanence … 
anattasaññaṁ bhāveti … 
the perception of not-self … 
maraṇasaññaṁ bhāveti … 
the perception of death … 
āhāre paṭikūlasaññaṁ bhāveti … 
the perception of the repulsiveness of food … 
sabbaloke anabhiratisaññaṁ bhāveti … 
the perception of dissatisfaction with the whole world … 
aṭṭhikasaññaṁ bhāveti … 
the perception of a skeleton … 
puḷavakasaññaṁ bhāveti … 
the perception of the worm-infested corpse … 
puḷavakasaññaṁ → pulavakasaññaṁ (bj); puḷuvakasaññaṁ (mr) 
vinīlakasaññaṁ bhāveti … 
the perception of the livid corpse … 
vicchiddakasaññaṁ bhāveti … 
the perception of the split open corpse … 
uddhumātakasaññaṁ bhāveti …. 
the perception of the bloated corpse … 

“Ekadhammo, bhikkhave, bhāvito bahulīkato paññāpaṭilābhāya saṁvattati … paññāvuddhiyā saṁvattati … paññāvepullāya saṁvattati … mahāpaññatāya saṁvattati … puthupaññatāya saṁvattati … vipulapaññatāya saṁvattati … gambhīrapaññatāya saṁvattati … asāmantapaññatāya saṁvattati … bhūripaññatāya saṁvattati … paññābāhullāya saṁvattati … sīghapaññatāya saṁvattati … lahupaññatāya saṁvattati … hāsapaññatāya saṁvattati … javanapaññatāya saṁvattati … tikkhapaññatāya saṁvattati … nibbedhikapaññatāya saṁvattati.  “One thing, mendicants, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom. 
asāmantapaññatāya → asamatthapaññatāya (sya-all, km); asamattapaññatāya (mr); asamantapaññatāya (ṭīkā) | hāsapaññatāya → hāsupaññatāya (bj, pts1ed) 
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato paññāpaṭilābhāya saṁvattati … paññāvuddhiyā saṁvattati … paññāvepullāya saṁvattati … mahāpaññatāya saṁvattati … puthupaññatāya saṁvattati … vipulapaññatāya saṁvattati … gambhīrapaññatāya saṁvattati … asāmantapaññatāya saṁvattati … bhūripaññatāya saṁvattati … paññābāhullāya saṁvattati … sīghapaññatāya saṁvattati … lahupaññatāya saṁvattati … hāsapaññatāya saṁvattati … javanapaññatāya saṁvattati … tikkhapaññatāya saṁvattati … nibbedhikapaññatāya saṁvattatī”ti. 
This one thing, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.” 

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.  Then a certain brahmin went up to the Buddha and exchanged greetings with him. 

“Paṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—  “Mendicants, when you hide your misdeeds, you can expect one of two destinies: 
Appaṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— 
When you don’t hide your misdeeds, you can expect one of two destinies: 
“Micchādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— 
“Mendicants, when you have wrong view, you can expect one of two destinies: 
“Sammādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— 
“Mendicants, when you have right view, you can expect one of two destinies: 
“Dvāhaṁ, bhikkhave, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi. 
“Mendicants, I see two reasons to frequent remote lodgings in the wilderness and the forest. 
araññavanapatthāni → araññe vanapatthāni (bj, pts1ed) 
Ime kho ahaṁ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti. 
I see two reasons to frequent remote lodgings in the wilderness and the forest.” 

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ …pe… ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:  Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, 
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in one of the orders of gods. 
So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. 
They enter and remain in a certain peaceful state of freed mind. 
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in one of the orders of gods. 
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. 
When their body breaks up, after death, they are reborn in one of the orders of gods. 
Nisīdi bhagavā paññatte āsane. 
He sat on the seat spread out. 
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti. 
Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other. 
‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti. 
‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’ 
Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti. 
It was right here that those deities developed their minds. 
Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti. 
Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.” 

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.  An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words. 
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. 
An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. 
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. 
It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. 
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti: 
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve memorized those teachings they don’t question or examine each other, saying: 
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. 
It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. 
Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. 
But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. 
Te taṁ dhammaṁ pariyāpuṇitvā aññamaññaṁ paṭipucchanti paṭivicaranti: 
And when they’ve memorized those teachings they question and examine each other, saying: 
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ bhāsanti: 
It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying: 
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ na bhāsanti: 
It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying: 
Te taṁ adhikaraṇaṁ ādiyitvā na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upagacchanti, na ca nijjhāpenti na ca nijjhattiṁ upagacchanti. 
But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced. 
Te asaññattibalā anijjhattibalā appaṭinissaggamantino tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti: 
Unable to persuade or convince each other, they can’t let go of their opinions. They obstinately stick to that disciplinary issue, insisting that: 
‘idameva saccaṁ moghamaññan’ti. 
‘This is the only truth, anything else is futile.’ 
Te taṁ adhikaraṇaṁ ādiyitvā aññamaññaṁ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti. 
Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced. 
Te saññattibalā nijjhattibalā paṭinissaggamantino, na tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti: 
Since they are able to persuade and convince each other, they let go of their opinions. They don’t obstinately stick to that disciplinary issue or insist that: 
‘idameva saccaṁ moghamaññan’ti. 
‘This is the only truth, anything else is futile.’ 

Muṭṭhassaccañca asampajaññañca.  Lack of mindfulness and lack of situational awareness. 
Sati ca sampajaññañca. 
Mindfulness and situational awareness. 

“Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.  “For two reasons the Realized One laid down training rules for his disciples. 
Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattan”ti. 
These are the two reasons why the Realized One laid down training rules for his disciples.” 
“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. 
Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto”ti. 
These are the two reasons why the Realized One laid down the settlement of a disciplinary matter by covering over with grass for his disciples.” 

“Kammalakkhaṇo, bhikkhave, bālo, kammalakkhaṇo paṇḍito, apadānasobhanī paññāti.  “A fool is characterized by their deeds, and an astute person is characterized by their deeds, for wisdom shows in its traces. 
apadānasobhanī → apadānasobhinī (bj); apadāne sobhati (sya-all, km, pts1ed) | paññāti → paññā (sya-all); paññatti (?) 

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:  When he said this, one of the mendicants asked the Buddha: 

Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.  It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. 

“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ:  “Mendicants, if wanderers who follow another religion were to ask you: 

Evarūpo, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo aññatra anuddayā aññatra anukampā.  You shouldn’t associate with, accompany, or attend such a person, except out of kindness and sympathy. 
Sīlasāmaññagatānaṁ sataṁ sīlakathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati. 
Thinking, ‘Since our ethical conduct is similar, we can discuss ethics, the conversation will flow, and we’ll both be at ease. 
Samādhisāmaññagatānaṁ sataṁ samādhikathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati. 
Since our immersion is similar, we can discuss immersion, the conversation will flow, and we’ll both be at ease. 
Paññāsāmaññagatānaṁ sataṁ paññākathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissatīti. 
Since our wisdom is similar, we can discuss wisdom, the conversation will flow, and we’ll both be at ease.’ 

ekacakkhu vihaññati.  the one-eyed person is ruined. 

vatthu aññaṁ na vijjati.  not in any other place. 

Ye ca pana loke sukhaṁ senti, ahaṁ tesaṁ aññataro”ti.  I am one of those who sleep at ease in the world.” 
Ye ca pana loke sukhaṁ senti, ahaṁ tesaṁ aññataro’”ti. 
I am one of those who sleep at ease in the world.’” 
Taṁ kiṁ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. 
What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered. 
Taṁ kiṁ maññasi, kumāra, sukhaṁ vā so sayeyya no vā? 
What do you think, prince, would he sleep at ease, or not? 
Ye ca pana loke sukhaṁ senti, so tesaṁ aññataro”ti. 
Of those who sleep at ease in the world, he would be one.” 
“Taṁ kiṁ maññasi, kumāra, 
“What do you think, prince? 
Taṁ kiṁ maññasi, kumāra, 
What do you think, prince? 

Taṁ kho panāhaṁ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṁ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmīti.  Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:  Вот, уйдя в лес, к подножью дерева или в пустую хижину, монах рассуждает так: 
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: 
Вот, уйдя в лес, к подножью дерева или в пустую хижину, монах рассуждает: 
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: 
Вот, уйдя в лес, к подножью дерева или в пустую хижину, монах рассуждает: 
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 
attānaṁ atimaññasi; 
Благое «я» который отвергает, 
you despise it; 

“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. 
Sabbhi dānaṁ upaññattaṁ, 
The virtuous recommend giving, 

Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.  Arising is evident, vanishing is evident, and change while persisting is evident. 
Na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṁ paññāyati. 
No arising is evident, no vanishing is evident, and no change while persisting is evident. 

araññasmiṁ brahāvane;  in the wilds, the formidable forest, 

Aññatarabrāhmaṇasutta  A Certain Brahmin 
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi …pe… ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: 
Then a brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha: 

Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho so brāhmaṇaparibbājako bhagavantaṁ etadavoca:  Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha: 

Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so brāhmaṇamahāsālo bhagavantaṁ etadavoca:  Then a well-to-do Brahmin went up to the Buddha, and seated to one side he said to him: 
Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṁ jīvitā voropenti, tena bahū manussā kālaṁ karonti. 
Taking up sharp knives, they murder each other. And so many people perish. 
aññamaññaṁ → aññamaññassa (sya-all, pts1ed) 

“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.” 
“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. 

“Yathā kathaṁ pana, brāhmaṇa, brāhmaṇā tevijjaṁ paññapentī”ti?  “But brahmin, how do the brahmins describe a brahmin who is proficient in the three Vedic knowledges?” 
Evaṁ kho, bho gotama, brāhmaṇā tevijjaṁ paññapentī”ti. 
That’s how the brahmins describe a brahmin who is proficient in the three Vedic knowledges.” 
“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.” 
“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. 

Yaññaṁ yajāmapi yajāpemapi.  make sacrifices and encourage others to make sacrifices. 
Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ. 
Now, Mister Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice. 
gotama, yo ceva yajati → yo ceva yaññaṁ yajati (sya-all, km) | puññappaṭipadaṁ → puññapaṭipadaṁ (bj, sya-all, pts1ed) 
Taṁ kiṁ maññasi, brāhmaṇa, 
What do you think, brahmin? 
Taṁ kiṁ maññasi, brāhmaṇa, 
What do you think, brahmin? 
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. 
And even if they reveal this many times, it turns out exactly so, not otherwise. 
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. 
And even if they reveal this many times, it turns out exactly so, not otherwise. 
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. 
And even if they reveal this many times, it turns out exactly so, not otherwise. 
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. 
And even if they reveal this many times, it turns out exactly so, not otherwise. 
‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. 
 
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. 
 
“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti? 
“But Mister Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from Mister Gotama?” 
Dve brāhmaṇā caññataro, 
 

Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.  It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. 

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

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena sippinikātīraṁ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā sarabhaṁ paribbājakaṁ etadavoca:  Then in the late afternoon, the Buddha came out of retreat and went to the wanderers’ monastery on the banks of the Sappinī river to visit Sarabha the wanderer. He sat on the seat spread out, and said to the wanderer Sarabha, 
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. 
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. 
nāññataraṁ → aññataraṁ (mr) | tuṇhībhūto maṅkubhūto → tuṇhībhūto vā maṅkubhūto (bj, sya-all, km); tuṇhībhūto vā maṅkubhūto vā (pts1ed) 
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. 
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. 
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti. 
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.” 
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadasi bheraṇḍakaṁyeva nadasi. 
In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal. 
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṁ ravissāmī’ti, ambukasañcariravitaṁyeva ravasi. 
In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a golden oriole. 
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati; 
You’re just like a bull that thinks to bellow only when the cowstall is empty. 
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṁ naditabbaṁ maññasī”ti. 
In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.” 

Taṁ kiṁ maññatha, kālāmā,  What do you think, Kālāmas? 
“Taṁ kiṁ maññatha, kālāmā, 
“What do you think, Kālāmas? 
“Taṁ kiṁ maññatha, kālāmā, 
“What do you think, Kālāmas? 
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti? 
“What do you think, Kālāmas, are these things skillful or unskillful?” 
Taṁ kiṁ maññatha, kālāmā, 
What do you think, Kālāmas? 
“Taṁ kiṁ maññatha, kālāmā, 
“What do you think, Kālāmas? 
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti? 
“What do you think, Kālāmas, are these things skillful or unskillful?” 

Taṁ kiṁ maññatha, sāḷhā,  What do you think, Sāḷha? 
“Taṁ kiṁ maññatha, sāḷhā, 
“What do you think, Sāḷha? 
“Taṁ kiṁ maññatha, sāḷhā, 
“What do you think, Sāḷha? 
“Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti? 
“What do you think, Sāḷha, are these things skillful or unskillful?” 
Taṁ kiṁ maññatha, sāḷhā, atthi alobho”ti? 
What do you think? Is contentment real?” 
“Taṁ kiṁ maññatha, sāḷhā, atthi adoso”ti? 
What do you think? Is love real?” 
“Taṁ kiṁ maññatha, sāḷhā, 
“What do you think, Sāḷha? 
“Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti? 
“What do you think, Sāḷha, are these things skillful or unskillful?” 

Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti.  When a person is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is not competent to hold a discussion. 
aññātavāde → aññavāde (bj, sya-all, km, pts1ed); aññātavāre (mr) 
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. 
When a person is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that person is not competent to hold a discussion. 
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno na aññenaññaṁ paṭicarati na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. 
When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that person is competent to hold a discussion. 

Aññatitthiyasutta  Followers of Other Religions 
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: 
“Mendicants, if wanderers of other religions were to ask: 
Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti? 
How would you answer them?” 
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: 
“Mendicants, if wanderers of other religions were to ask: 
Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: 
You should answer them: 

Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.  As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleansing corrupt native gold by applying effort. 
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. 
As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. 

“Mayaṁ kho, āvuso, rāgassa pahānaṁ paññāpema, dosassa pahānaṁ paññāpema, mohassa pahānaṁ paññapemā”ti.  “We do, reverend.” 

Atha kho aññataro ājīvakasāvako gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so ājīvakasāvako gahapati āyasmantaṁ ānandaṁ etadavoca:  Then a householder who was a disciple of the Ājīvaka ascetics went up to Venerable Ānanda, bowed, sat down to one side, and said to Ānanda: 
Taṁ kiṁ maññasi, gahapati, 
What do you think, householder? 
“Taṁ kiṁ maññasi, gahapati, 
“What do you think, householder? 
“Taṁ kiṁ maññasi, gahapati, 
“What do you think, householder? 

Siyā, ānanda, catunnaṁ mahābhūtānaṁ aññathattaṁ—  There might be change in the four principal states— 
pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ tatridaṁ aññathattaṁ. 
earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change. 
Siyā, ānanda, catunnaṁ mahābhūtānaṁ aññathattaṁ— 
There might be change in the four principal states— 
na tveva saṅghe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ tatridaṁ aññathattaṁ. 
or the Saṅgha would never change. 

Atha kho aññataro vajjiputtako bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so vajjiputtako bhikkhu bhagavantaṁ etadavoca:  Then a certain Vajji monk went up to the Buddha, bowed, sat down to one side, and said to him: 
Yato kho tvaṁ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi, adhipaññampi sikkhissasi, tassa tuyhaṁ bhikkhu adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso pahīyissati, moho pahīyissati. 
As you train in these, you will give up greed, hate, and delusion. 
Atha kho so bhikkhu aparena samayena adhisīlampi sikkhi, adhicittampi sikkhi, adhipaññampi sikkhi. 
After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom. 
Tassa adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyi, doso pahīyi, moho pahīyi. 
He gave up greed, hate, and delusion. 

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:  Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: 
Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. 
They train in the higher ethics, the higher mind, and the higher wisdom. 

adhipaññañca vīriyavā;  and the higher wisdom should be practiced 

Atha kho, bhikkhave, hoti so samayo yaṁ tassa bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato anupādāya āsavehi cittaṁ vimuccati.  But there comes a time—as that mendicant trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping. 

“Tīṇimāni, bhikkhave, aññatitthiyā paribbājakā pavivekāni paññāpenti.  “Mendicants, wanderers of other religions advocate three kinds of seclusion. 
Tatridaṁ, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṁ paññāpenti, sāṇānipi dhārenti, masāṇānipi dhārenti, chavadussānipi dhārenti, paṁsukūlānipi dhārenti, tirīṭānipi dhārenti, ajinampi dhārenti, ajinakkhipampi dhārenti, kusacīrampi dhārenti, vākacīrampi dhārenti, phalakacīrampi dhārenti, kesakambalampi dhārenti, vālakambalampi dhārenti, ulūkapakkhikampi dhārenti. 
Wanderers of other religions advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. 
Idaṁ kho, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṁ paññāpenti. 
This is what wanderers of other religions advocate for seclusion in robes. 
Tatridaṁ, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṁ paññāpenti. 
Wanderers of other religions advocate this kind of seclusion in almsfood. 
Idaṁ kho, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṁ paññāpenti. 
This is what the wanderers of other religions advocate for seclusion in almsfood. 
Tatridaṁ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṁ paññāpenti araññaṁ rukkhamūlaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ bhusāgāraṁ. 
Wanderers of other religions advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut. 
Idaṁ kho, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṁ paññāpenti. 
This is what wanderers of other religions advocate for seclusion in lodgings. 
Imāni kho, bhikkhave, tīṇi aññatitthiyā paribbājakā pavivekāni paññāpenti. 
These are the three kinds of seclusion that wanderers of other religions advocate. 

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, ayaṁ vuccati, bhikkhave, vaggā parisā.  An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly. 
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, ayaṁ vuccati, bhikkhave, samaggā parisā. 
An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. 
Yasmiṁ, bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, bahuṁ, bhikkhave, bhikkhū tasmiṁ samaye puññaṁ pasavanti. 
When the mendicants live in harmony like this, they create much merit. 
Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, bahuṁ, bhikkhave, bhikkhū tasmiṁ samaye puññaṁ pasavanti. 
In the same way, when the mendicants are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they create much merit. 

tvampi nāma bhaṇitabbaṁ maññasī’ti.  How on earth could you imagine you’ve got something worth saying!’ 

Taṁ kiṁ maññatha, bhikkhave,  What do you think, mendicants? 
Taṁ kiṁ maññatha, bhikkhave, 
What do you think, mendicants? 
Aññadatthu pañjalikova naṁ yācati: 
In fact, all they can do is raise their joined palms and ask: 

Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṁyutto vitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.  When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them. 

na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.  I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. 
te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. 
I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” 

“Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.  “Mendicants, take the case of a mendicant living supported by a town or village. 
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. 
When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. 
Idha pana, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Take another case of a mendicant living supported by a town or village. 
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. 
When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. 

“Yassaṁ, bhikkhave, disāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṁ.  “Mendicants, I’m not even comfortable thinking about a place where mendicants argue—quarreling and disputing, continually wounding each other with barbed words—let alone going there. 
Yassaṁ, bhikkhave, disāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṁ. 
 
Yassaṁ pana, bhikkhave, disāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṁ. 
I feel comfortable going to a place where the mendicants live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it. 
Yassaṁ, bhikkhave, disāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṁ. 
 

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne sahassī lokadhātu akampitthāti.  And while this discourse was being spoken, the -thousandfold galaxy shook. 

Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.  Please, sir, go at your convenience.” 
Atha kho bhagavā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 
Then the Buddha went to Bharaṇḍu’s hermitage, sat down on the seat spread out, 

Addasā kho bhagavā goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ.  While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unmindful, without situational awareness or immersion, with straying mind and undisciplined faculties. 
Addasaṁ kho ahaṁ, bhikkhave, goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ. 
 
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: 
When he said this, one of the mendicants asked the Buddha: 

Aññataro ca panāyasmā anuruddho arahataṁ ahosīti.  And Venerable Anuruddha became one of the perfected. 

Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ saññaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  They truly see any kind of perception at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 
sabbaṁ saññaṁ → sabbā saññā (sya-all, km, pts1ed, mr) 

Ye keci kāmesu asaññatā janā,  All those people with unbridled sensuality, 

sappaññaṁ buddhasāvakaṁ;  who is learned and has memorized the teachings; 

Itthabhāvaññathābhāvaṁ,  They go from this state to another, 

Idha, bhikkhave, bhikkhu uppannaṁ bhaddakaṁ samādhinimittaṁ anurakkhati aṭṭhikasaññaṁ puḷavakasaññaṁ vinīlakasaññaṁ vicchiddakasaññaṁ uddhumātakasaññaṁ.  It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. 

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. 

tena ca rūpasokhummena aññaṁ rūpasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati;  They don’t see any other subtlety of form that’s better or finer than that, 
tena ca rūpasokhummena aññaṁ rūpasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. 
nor do they aim for it. 
tena ca vedanāsokhummena aññaṁ vedanāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; 
They don’t see any other subtlety of feeling that’s better or finer than that, 
tena ca vedanāsokhummena aññaṁ vedanāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. 
nor do they aim for it. 
tena ca saññāsokhummena aññaṁ saññāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; 
They don’t see any other subtlety of perception that’s better or finer than that, 
tena ca saññāsokhummena aññaṁ saññāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. 
nor do they aim for it. 
tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; 
They don’t see any other subtlety of choices that’s better or finer than that, 
tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. 
nor do they aim for it. 

Ye keci kāmesu asaññatā janā,  All those people with unbridled sensuality, 
saṁvaraṁ paññatti pañcamaṁ; 
 

‘aparipūrassa kho ahaṁ sīlakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  ‘I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. 
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā sīlasampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. 
But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on. 
Aparipūrassa kho ahaṁ samādhikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. 
I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. 
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā samādhisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. 
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion … 
Aparipūrassa kho ahaṁ paññākkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. 
I would honor and respect and rely on another ascetic or brahmin so as to complete the entrie spectrum of wisdom, if it were incomplete. 
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā paññāsampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. 
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom … 
Aparipūrassa kho ahaṁ vimuttikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. 
I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete. 
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā vimuttisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti. 
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’ 

Saññato dhīro dhammesu,  is restrained when experiencing phenomena, 
Saññato dhīro dhammesu → saññato dhīradhammesu (bj); saṁyutto thiradhammesu (sya-all, km) 

Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati sabbaṁ taṁ tatheva hoti, no aññathā.  From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise. 
Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. 
In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. 

Iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṁ, diṭṭhaṁ na maññati, adiṭṭhaṁ na maññati, daṭṭhabbaṁ na maññati, daṭṭhāraṁ na maññati;  So a Realized One sees what is to be seen, but does not conceive what is seen, does not conceive what is unseen, does not conceive what is to be seen, and does not conceive a seer. 
sutvā sotabbaṁ, sutaṁ na maññati, asutaṁ na maññati, sotabbaṁ na maññati, sotāraṁ na maññati; 
He hears what is to be heard, but does not conceive what is heard, does not conceive what is unheard, does not conceive what is to be heard, and does not conceive a hearer. 
mutvā motabbaṁ, mutaṁ na maññati, amutaṁ na maññati, motabbaṁ na maññati, motāraṁ na maññati; 
He thinks what is to be thought, but does not conceive what is thought, does not conceive what is not thought, does not conceive what is to be thought, and does not conceive a thinker. 
viññatvā viññātabbaṁ, viññātaṁ na maññati, aviññātaṁ na maññati, viññātabbaṁ na maññati, viññātāraṁ na maññati. 
He knows what is to be known, but does not conceive what is known, does not conceive what is unknown, does not conceive what is to be known, and does not conceive a knower. 

Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca, idamassāhaṁ aññataraṁ sāmaññaṅganti vadāmīti.  When a mendicant is content with trifles that are easy to find, they have one of the factors of the ascetic life, I say. 
sāmaññaṅganti → sāmaññanti (mr) 
disā nappaṭihaññati. 
and you’re not obstructed anywhere. 
sāmaññassānulomikā; 
integral to the ascetic life. 

Anabhijjhā, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.  Contentment, good will, right mindfulness, and right immersion. 
Abyāpādo, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. 
 
Sammāsati, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. 
 
Sammāsamādhi, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. 
 

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena sippinikātīraṁ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca:  Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the banks of the Sappinī river, He sat down on the seat spread out, and said to the wanderers: 
Anabhijjhā, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. 
Contentment … 
Abyāpādo, paribbājakā, dhammapadaṁ …pe… sammāsati, paribbājakā, dhammapadaṁ …pe… sammāsamādhi, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. 
Good will … Right mindfulness … Right immersion … 

Dhaññaṁ dhanaṁ yaso kitti,  grain, riches, fame, reputation, 

“Catūhi kho mayaṁ, bho gotama, dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpema.  “Mister Gotama, when someone has four qualities we describe him as a great man with great wisdom. 
Imehi kho mayaṁ, bho gotama, catūhi dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpema. 
When someone has these four qualities we describe him as a great man with great wisdom. 
Catūhi kho ahaṁ, brāhmaṇa, dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpemi. 
but when someone has four qualities I describe him as a great man with great wisdom. 
Imehi kho ahaṁ, brāhmaṇa, catūhi dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpemī”ti. 
but when someone has these four qualities I describe him as a great man with great wisdom.” 

Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  The Buddha had left the road and sat at the root of a tree cross-legged, setting his body straight, and establishing mindfulness in his presence. 
Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ saṁyatindriyaṁ nāgaṁ. 
Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and mind, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. 

rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti, pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā;  In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. 

sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā;  the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. 

“bhavampi no gotamo yaññaṁ vaṇṇetī”ti?  “Does Mister Gotama praise sacrifice?” 
“Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi; 
“Brahmin, I don’t praise all sacrifices. 
na panāhaṁ, brāhmaṇa, sabbaṁ yaññaṁ na vaṇṇemi. 
Nor do I criticize all sacrifices. 
Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṁ āpajjanti; 
Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. 
evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi. 
I criticize that kind of violent sacrifice. 
Evarūpañhi, brāhmaṇa, sārambhaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. 
Because neither perfected ones nor those who are on the path to perfection will attend such a violent sacrifice. 
Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṁ āpajjanti; 
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. 
evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ. 
I praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice. 
Evarūpañhi, brāhmaṇa, nirārambhaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannāti. 
Because perfected ones and those who are on the path to perfection will attend such a non-violent sacrifice. 
vividhā yattha haññare; 
don’t attend sacrifices 
Na taṁ sammaggatā yaññaṁ, 
where goats, sheep, and cattle, 
vividhā nettha haññare; 
where goats, sheep, and cattle, 
vividhā nettha haññare → vividhā yattha haññare (sya-all, km) 
Tañca sammaggatā yaññaṁ, 
and various creatures aren’t killed. 

“bhavampi no gotamo yaññaṁ vaṇṇetī”ti?  “Does Mister Gotama praise sacrifice?” 
“Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi; 
“Brahmin, I don’t praise all sacrifices. 
na panāhaṁ, brāhmaṇa, sabbaṁ yaññaṁ na vaṇṇemi. 
Nor do I criticize all sacrifices. … 
Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṁ āpajjanti; 
Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are slaughtered. 
evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi. 
I don’t praise that kind of violent sacrifice. 
Evarūpañhi, brāhmaṇa, sārambhaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. 
 
Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṁ āpajjanti; 
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are not slaughtered. 
evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ. 
I do praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice. 
Evarūpañhi, brāhmaṇa, nirārambhaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannāti. 
 
yaññaṁ kālena kappiyaṁ; 
well prepared and non-violent, 
saññatā brahmacārayo. 
disciplined spiritual practitioners. 
Yaññametaṁ pasaṁsanti, 
praise this sacrifice, 
buddhā yaññassa kovidā. 
as they are expert in sacrifice. 
yaññassa → puññassa (sya-all, km, pts1ed) 

Idha, bhikkhave, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti—  It’s when a mendicant applies their mind to the perception of light, focusing on the perception of day: 

So kho ahaṁ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāyeva kālaṅkato.  I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world. 

So kho ahaṁ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāyeva kālaṅkato.   

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.  Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, 

Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle (…) nisīdi.  The Buddha left the road and sat at the root of a tree, 
(…) → (paññatte āsane) (pts1ed, mr) 
Addasaṁsu kho gahapatī ca gahapatāniyo ca bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. 
where the householders saw him. 
saññatā dhammajīvino; 
disciplined, living righteously, 
aññamaññaṁ piyaṁvadā. 
say nice things to each other. 

saññatā dhammajīvino;   
aññamaññaṁ piyaṁvadā. 
 

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena nakulapituno gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.  Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat on the seat spread out. 
Iccheyyāma mayaṁ, bhante, diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passitun”ti. 
We want to see each other in both this life and the next.” 
Iccheyyāma mayaṁ, bhante, diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passitun”ti. 
We want to see each other in both this life and the next.” 
“Ākaṅkheyyuñce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passituṁ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṁ passanti abhisamparāyañca aññamaññaṁ passantīti. 
“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. 
saññatā dhammajīvino; 
disciplined, living righteously, 
aññamaññaṁ piyaṁvadā. 
say nice things to each other. 

“Ākaṅkheyyuñce, bhikkhave, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passituṁ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṁ passanti abhisamparāyañca aññamaññaṁ passantīti.  “Mendicants, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. …” 
saññatā dhammajīvino; 
 
aññamaññaṁ piyaṁvadā. 
 

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suppavāsāya koliyadhītuyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.  Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat on the seat spread out. 
Etādisaṁ yaññamanussarantā, 
Those who recall such sacrifices, 

Yo saññatānaṁ paradattabhojinaṁ,  Carefully giving food at the right time, 

Yo saññatānaṁ paradattabhojinaṁ,   

Yassa kassaci, gahapati, aññatra imehi catūhi pattakammehi bhogā parikkhayaṁ gacchanti, ime vuccanti, gahapati, bhogā aṭṭhānagatā apattagatā anāyatanaso paribhuttā.  Whatever wealth is spent on something other than these four fitting deeds is said to not be expenditure in an appropriate sphere on a deserved and fitting cause. 
Saññatā brahmacārayo. 
disciplined spiritual practitioners. 

na tassevanti maññare”ti.  and they never imagine that this could be so.” 

Tena kho pana samayena sāvatthiyaṁ aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti.  Now, at that time a monk in Sāvatthī passed away due to a snake bite. 
“idha, bhante, sāvatthiyaṁ aññataro bhikkhu ahinā daṭṭho kālaṅkato”ti. 
“Sir, a monk in Sāvatthī has passed away due to a snake bite.” 

Idha, bhikkhave, bhikkhu sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.  It’s when a mendicant is ethical, learned, energetic, and wise. 

Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṁ vā divaṁ vā ānītā hoti, tāvadevassā tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu.  It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff. 
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu yaññadeva rattiṁ vā divaṁ vā agārasmā anagāriyaṁ pabbajito hoti, tāvadevassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti bhikkhūsu bhikkhunīsu upāsakesu upāsikāsu antamaso ārāmikasamaṇuddesesu. 
In the same way, on the day or night a mendicant first goes forth from the lay life to homelessness, right away they set up a keen sense of conscience and prudence for the monks, nuns, laymen, and laywomen, and even the monastery workers and novices. 

So ce tato cuto itthattaṁ āgacchati, so yaññadeva vaṇijjaṁ payojeti, sāssa hoti chedagāminī.  When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake fails. 
So ce tato cuto itthattaṁ āgacchati, so yaññadeva vaṇijjaṁ payojeti, sāssa na hoti yathādhippāyā. 
When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake doesn’t meet expectations. 
So ce tato cuto itthattaṁ āgacchati, so yaññadeva vaṇijjaṁ payojeti, sāssa hoti yathādhippāyā. 
When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake meets expectations. 
So ce tato cuto itthattaṁ āgacchati, so yaññadeva vaṇijjaṁ payojeti, sāssa hoti parādhippāyā. 
When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake exceeds expectations. 

Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  As for the person who has neither serenity nor discernment: in order to get those skillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 
evamevaṁ kho, bhikkhave, tena puggalena tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. 
In the same way, in order to get those skillful qualities, that person should apply intense enthusiasm … 

“tvaṁ khosi, kesi, paññāto assadammasārathīti.  “Kesi, you’re known as a horse trainer. 
tvaṁ khosi → tvañca khvāsi (bj, sya-all, pts1ed) | paññāto assadammasārathīti → saññato assadammasārathi (bj, pts1ed); saññāto assadammasārathi (sya-all, km) 
Api ca yo purisadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, na taṁ tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññanti. 
But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. 
yaṁ na tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññantī”ti. 
when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.” 
yaṁ na tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññantīti. 
when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. 

idaṁ, bhikkhave, ṭhānaṁ ubhayeneva na kattabbaṁ maññati.  This is regarded as a thing that shouldn’t be done on both grounds: 
maññati → paññāyati (?) 
imināpi naṁ na kattabbaṁ maññati. 
 
imināpi naṁ na kattabbaṁ maññati. 
 
Idaṁ, bhikkhave, ṭhānaṁ ubhayeneva na kattabbaṁ maññati. 
This is regarded as a thing that shouldn’t be done on both grounds. 
idaṁ, bhikkhave, ṭhānaṁ ubhayeneva kattabbaṁ maññati. 
This is regarded as a thing that should be done on both grounds: 
Yampidaṁ ṭhānaṁ manāpaṁ kātuṁ, imināpi naṁ kattabbaṁ maññati; 
because it’s pleasant, 
yampidaṁ ṭhānaṁ kayiramānaṁ atthāya saṁvattati, imināpi naṁ kattabbaṁ maññati. 
and because doing it proves beneficial. 
Idaṁ, bhikkhave, ṭhānaṁ ubhayeneva kattabbaṁ maññati. 
This is regarded as a thing that should be done on both grounds. 

Ime panamhākaṁ puttamattā maññe nattamattā maññe ovaditabbaṁ anusāsitabbaṁ maññantī’ti.  And now these mendicants—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’ 

Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti:  And the sentient beings reborn there recognize each other by that light: 
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: 
 
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: 
 
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: 
 

Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati.  It’s when a person frequents remote lodgings in the wilderness and the forest. 
araññavanapatthāni → araññe vanapatthāni (bj, pts1ed) 
Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati. 
It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest. 
Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati. 
It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest. 
Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati. 
It’s when a person frequents remote lodgings in the wilderness and the forest. 

Te, bhikkhave, sattā sudullabhā lokasmiṁ ye cetasikena rogena muhuttampi ārogyaṁ paṭijānanti, aññatra khīṇāsavehi.  But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for an hour, apart from those who have ended the defilements. 
So mahiccho samāno vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena pāpikaṁ icchaṁ paṇidahati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya. 
Because of this, they focus their corrupt wishes on being looked up to, and on getting material things, honor, and popularity. 
So uṭṭhahati ghaṭati vāyamati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya. 
They try hard, strive, and make an effort to get these things. 
‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṁ icchaṁ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātikā bhavissāmā’ti. 
‘We will not have many wishes or be frustrated. We will be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on being looked up to, and on getting material things, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ 

Atha kho aññatarā bhikkhunī aññataraṁ purisaṁ āmantesi:  And then a certain nun addressed a man, 
Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṁ bhikkhuniṁ etadavoca: 
Then Venerable Ānanda went up to her, and sat down on the seat spread out. Then Ānanda said to the nun: 

“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so catūhi maggehi, etesaṁ vā aññatarena.  “Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths. 
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so imehi catūhi maggehi, etesaṁ vā aññatarenā”ti. 
All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.” 

“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī”ti?  “Reverend, when the six fields of contact have faded away and ceased with nothing left over, does something else still exist?” 
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī”ti? 
“Does something else no longer exist?” 
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī”ti? 
“Does something else both still exist and no longer exist?” 
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī”ti? 
“Does something else neither still exist nor no longer exist?” 
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṁ, āvuso’ti vadesi. 
“Reverend, when asked whether—when the six fields of contact have faded away and ceased with nothing left over—something else still exists, you say ‘don’t put it like that’. 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti puṭṭho samāno: 
When asked whether something else no longer exists, 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti puṭṭho samāno: 
When asked whether something else both still exists and no longer exists, 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti puṭṭho samāno: 
When asked whether something else neither still exists nor no longer exists, 
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. 
“If you say that, ‘When the six fields of contact have faded away and ceased with nothing left over, something else still exists’, you’re proliferating the unproliferated. 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. 
If you say that ‘something else no longer exists’, you’re proliferating the unproliferated. 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. 
If you say that ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated. 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. 
If you say that ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated. 

“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī”ti?  “Reverend, when these six fields of contact have faded away and ceased with nothing left over, does something else exist?” 
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī”ti? 
“Does something else no longer exist?” 
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī”ti? 
“Does something else both still exist and no longer exist?” 
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī”ti? 
“Does something else neither still exist nor no longer exist?” 
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti puṭṭho samāno: 
“Reverend, when asked these questions, 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti puṭṭho samāno: 
 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti puṭṭho samāno: 
 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti puṭṭho samāno: 
 
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. 
“If you say that ‘when the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated. 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. 
If you say that ‘something else no longer exists’, you’re proliferating the unproliferated. 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. 
If you say that ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated. 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. 
If you say that ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated. 

“Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī”ti?  “Do you become a terminator for some reason other than knowledge and conduct?” 
‘Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno: 
 
Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa. 
If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator. 
Puthujjano hi, āvuso, aññatra vijjācaraṇena. 
For an ordinary person lacks knowledge and conduct. 

Idha, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.  Take a mendicant who enters and remains in a peaceful release of the heart. 
evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. 
In the same way, take a mendicant who enters and remains in a peaceful release of the heart. 
Idha pana, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. 
Next, take a mendicant who enters and remains in a peaceful release of the heart. 
evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. 
In the same way, take a mendicant who enters and remains in a peaceful release of the heart. 
Idha pana, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. 
Next, take a mendicant who enters and remains in a peaceful release of the heart. 
Evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. 
In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. 
Idha pana, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. 
Next, take a mendicant who enters and remains in a peaceful release of the heart. 
Evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. 
In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. 

Tamenaṁ aññataro gāḷho rogātaṅko phusati.  When they fall seriously ill, 
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: 
they think: 
Tamenaṁ aññataro gāḷho rogātaṅko phusati. 
When they fall seriously ill, 
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: 
they think: 
Tamenaṁ aññataro gāḷho rogātaṅko phusati. 
When they fall seriously ill, 
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: 
they think: 
Tamenaṁ aññataro gāḷho rogātaṅko phusati. 
When they fall seriously ill, 
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: 
they think: 
Tamenaṁ aññataro gāḷho rogātaṅko phusati. 
When they fall seriously ill, 
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṁ hoti: 
they don’t think: 
Tamenaṁ aññataro gāḷho rogātaṅko phusati. 
When they fall seriously ill, 
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṁ hoti: 
they don’t think: 
Tamenaṁ aññataro gāḷho rogātaṅko phusati. 
When they fall seriously ill, 
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: 
they think: 
Tamenaṁ aññataro gāḷho rogātaṅko phusati. 
When they fall seriously ill, 
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: 
they think: 

Tena kho pana samayena tesaṁ aññatitthiyānaṁ paribbājakānaṁ sannisinnānaṁ sannipatitānaṁ ayamantarā kathā udapādi:  Now at that time this discussion came up while those wanderers of other religions were sitting together, 
Atha kho bhagavā yena te paribbājakā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca: 
Then the Buddha went up to those wanderers, sat down on the seat spread out, and said to them, 
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. 
But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. 
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. 
But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. 
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. 
But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. 
Api ca yadeva tattha saccaṁ tadabhiññāya ākiñcaññaṁyeva paṭipadaṁ paṭipanno hoti. 
Rather, they simply practice the path of nothingness, having had insight into the truth of that. 

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:  Then one of the mendicants went up to the Buddha, bowed, sat down to one side, and said to him: 

‘Taṁ kiṁ maññanti, bhonto,  ‘What do the good sirs think? 
‘Taṁ kiṁ maññanti, bhonto, 
‘What do the good sirs think? 
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. 
“Please, brahmin, go at your convenience.” 

“Idaṁ akusalanti kho, upaka, mayā paññattaṁ.  “Upaka, I’ve declared: ‘This is unskillful.’ 
Taṁ kho panidaṁ akusalaṁ pahātabbanti kho, upaka, mayā paññattaṁ. 
I’ve declared: ‘The unskillful should be given up.’ 
Idaṁ kusalanti kho, upaka, mayā paññattaṁ. 
I’ve declared that: ‘This is skillful.’ 
Taṁ kho panidaṁ kusalaṁ bhāvetabbanti kho, upaka, mayā paññattaṁ. 
I’ve declared: ‘The skillful should be developed.’ 

So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.  But they die unmindful and are reborn in one of the orders of gods. 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. … 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. … 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. 
Te kadāci karahaci aññamaññaṁ samāgaccheyyuṁ. 
Some time or other they’d meet. 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. … 

Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.  You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. 
Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. 
You can get to know a person’s purity by dealing with them. … 
Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. 
You can get to know a person’s resilience in times of trouble. … 
Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti. 
You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. 
‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, 
‘You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.’ 
‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. 
That’s why I said that you can get to know a person’s ethics by living with them. But only after a long time, not a short time; only when attentive, not when inattentive; and only by the wise, not the witless. 
‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, 
‘You can get to know a person’s purity by dealing with them. …’ 
‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi; 
‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in different ways. 
‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. 
That’s why I said that you can get to know a person’s purity by dealing with them. … 
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, 
‘You can get to know a person’s resilience in times of trouble. …’ 
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, 
That’s why I said that you can get to know a person’s resilience in times of trouble. … 
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, 
‘You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.’ 
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. 
‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. 
Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti. 
This venerable is witless, not wise.’ 
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. 
‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. …’ 
Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti. 
 
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. 
‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re wise, not witless. 
Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti. 
This venerable is wise, not witless.’ 
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. 
‘Judging by this venerable’s approach, by what they’re getting at, and by how they articulate a question, they’re wise, not witless. …’ 
Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti. 
 
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. 
That’s why I said that you can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. 

‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti.  ‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those of other religions.’ 
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa ca anudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati, anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti? 
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?” 
Taṁ kiṁ maññatha, bhaddiya, 
What do you think, Bhaddiya? 
“Taṁ kiṁ maññatha, bhaddiya, 
“What do you think, Bhaddiya? 
“Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti? 
“What do you think, Bhaddiya, are these things skillful or unskillful?” 
Taṁ kiṁ maññatha, bhaddiya, 
What do you think, Bhaddiya? 
“Taṁ kiṁ maññatha, bhaddiya, adoso purisassa …pe… amoho purisassa …pe… asārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? 
 
“Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti? 
“What do you think, Bhaddiya, are these things skillful or unskillful?” 
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’”ti. 
‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those of other religions.’” 

Iti evarūpiṁ sīlapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṁ.  They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in ethics. 
Iti evarūpiṁ cittapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ. 
They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind. 
Iti evarūpiṁ diṭṭhipārisuddhiṁ aparipūraṁ vā …pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṁ. 
They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in view. 
Iti evarūpiṁ vimuttipārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṁ. 
They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in freedom. 

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca:  Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and said to Mahāmoggallāna, 
“Taṁ kiṁ maññasi, vappa, 
“What do you think, Vappa? 
“Taṁ kiṁ maññasi, vappa, 
“What do you think, Vappa? 
“Taṁ kiṁ maññasi, vappa, 
“What do you think, Vappa? 
“Taṁ kiṁ maññasi, vappa, 
“What do you think, Vappa? 

“Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṁ paññapenti—  “There are, sir, some ascetics and brahmins who advocate crossing the flood by means of two things: 
“Sīlavisuddhiṁ kho ahaṁ, sāḷha, aññataraṁ sāmaññaṅganti vadāmi. 
“Sāḷha, purification of ethics is one of the factors of the ascetic life, I say. 
Taṁ kiṁ maññasi, sāḷha, 
What do you think, Sāḷha? 
Taṁ kiṁ maññasi, sāḷha, 
What do you think, Sāḷha? 

“yā nūnāhaṁ, bhante, aññaṁ jātiṁ kodhanā ahosiṁ upāyāsabahulā,  “Sir, in another life I must have been irritable and bad-tempered. 
nūnāhaṁ → sā nūnāhaṁ (sya-all); yaṁ nūnāhaṁ (pts1ed, mr) | aññaṁ jātiṁ → aññāya jātiyā (sya-all) 
Yā nūnāhaṁ, bhante, aññaṁ jātiṁ dātā ahosiṁ samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, sāhaṁ, bhante, etarahi aḍḍhā mahaddhanā mahābhogā. 
In another life I must have given to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. For now I am rich, affluent, and wealthy. 
Yā nūnāhaṁ, bhante, aññaṁ jātiṁ anissāmanikā ahosiṁ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṁ na upadussiṁ na issaṁ bandhiṁ, sāhaṁ, bhante, etarahi mahesakkhā. 
In another life, I must not have been jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. For now I am illustrious. 

‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.  ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ 
ettakā assā haññantu yaññatthāya → etthantare pāṭho si, sya-all, km, pts1ed potthakesu, barihisatthāyā’ti → parikammatthāyāti (mr) 
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 
A householder hears that teaching, or a householder’s child, or someone reborn in a good family. 
Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 
raw grains, 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ. 
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti.  When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. 
Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti. 
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. 

saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ;  They regard perception as self, self as having perception, perception in self, or self in perception. 
na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ; 
They don’t regard perception as self, self as having perception, perception in self, or self in perception. 
Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti. 
When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. 
Asmīti, bhikkhave, asati itthasmīti na hoti, evaṁsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṁ santi na hoti, evaṁ santi na hoti, aññathā santi na hoti, apihaṁ santi na hoti, apihaṁ itthaṁ santi na hoti, apihaṁ evaṁ santi na hoti, apihaṁ aññathā santi na hoti, bhavissanti na hoti, itthaṁ bhavissanti na hoti, evaṁ bhavissanti na hoti, aññathā bhavissanti na hoti. 
When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. 
Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti. 
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. 
Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṁsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṁ santi na hoti, iminā evaṁ santi na hoti, iminā aññathā santi na hoti, iminā apihaṁ santi na hoti, iminā apihaṁ itthaṁ santi na hoti, iminā apihaṁ evaṁ santi na hoti, iminā apihaṁ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṁ bhavissanti na hoti, iminā evaṁ bhavissanti na hoti, iminā aññathā bhavissanti na hoti. 
When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. 

attanā ca duppañño hoti, parañca duppaññatāya samādapeti.   
Idha, bhikkhave, ekacco saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. 
It’s someone who is faithful, conscientious, prudent, learned, energetic, mindful, and wise. 

Saddho hoti, sīlavā hoti, āraddhavīriyo hoti, paññavā hoti—  They’re faithful, ethical, energetic, and wise. 

Duppaññasutta  Witless 
…pe… Assaddho hoti, dussīlo hoti, kusīto hoti, duppañño hoti …pe… saddho hoti, sīlavā hoti, āraddhavīriyo hoti, paññavā hoti— 
“A foolish person … creates much wickedness. … They’re faithless, unethical, lazy, and witless. … An astute person … creates much merit. … They’re faithful, ethical, energetic, and wise. 

Ahirikaṁ duppaññakavinā cāti. 

‘samaṇo gotamo sabbakammānaṁ akiriyaṁ paññapeti, sabbakammānaṁ kho pana akiriyaṁ paññapento ucchedaṁ āha lokassa’—  ‘The ascetic Gotama advocates not doing any deeds. So he teaches the annihilation of the world!’ 

Tatrāyasmā anuruddho na ekavācikampi bhaṇitabbaṁ maññatī”ti.  But Anuruddha doesn’t think to say a single word about it.” 
Puna caparaṁ, ānanda, pāpabhikkhu lābhakāmo hoti sakkārakāmo anavaññattikāmo. 
Furthermore, a bad monk desires material things, honor, and admiration. 
lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṁ santā na sakkarissanti na garuṁ karissanti na mānessanti na pūjessanti; 
If they’re in harmony they won’t honor, respect, revere, or venerate me, 

Tatraññatarassa thalaṭṭhassa purisassa evamassa:  Then a bystander might think: 
Tatraññatarassa thalaṭṭhassa purisassa evamassa: 
Then a bystander might think: 
Tatraññatarassa thalaṭṭhassa purisassa evamassa: 
Then a bystander might think: 
Tatraññatarassa thalaṭṭhassa purisassa evamassa: 
Then a bystander might think: 

Idha, bhikkhave, mayā sāvakānaṁ ābhisamācārikā sikkhā paññattā appasannānaṁ pasādāya pasannānaṁ bhiyyobhāvāya.  Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. 
Yathā yathā, bhikkhave, mayā sāvakānaṁ ābhisamācārikā sikkhā paññattā appasannānaṁ pasādāya pasannānaṁ bhiyyobhāvāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu. 
They undertake whatever supplementary regulations I have laid down, keeping them intact, impeccable, spotless, and unmarred. 
Puna caparaṁ, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya. 
Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. 
Yathā yathā, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu. 
They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it intact, impeccable, spotless, and unmarred. 

Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.  And Venerable Māluṅkyaputta became one of the perfected. 

“Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṁ vā aññatarena.  “Mendicants, when families don’t stay wealthy for long, it’s always for one or more of these four reasons. 
Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṁ vā aññatarena. 
When families don’t stay wealthy for long, it’s always for one or more of these four reasons. 
Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṁ vā aññatarena. 
When families do stay wealthy for long, it’s always for one or more of these four reasons. 
Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṁ vā aññatarenā”ti. 
When families do stay wealthy for long, it’s always for one or more of these four reasons.” 

Araññasutta  Wilderness 
Araññasutta → araññasenāsanasuttaṁ (bj) 
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu nālaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ. 
“Mendicants, when a mendicant has four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest. 
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu nālaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ. 
When a mendicant has these four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest. 
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ. 
When a mendicant has four qualities they’re ready to frequent remote lodgings in the wilderness and the forest. 
Nekkhammavitakkena, abyāpādavitakkena, avihiṁsāvitakkena, paññavā hoti ajaḷo anelamūgo— 
They have thoughts of renunciation, good will, and harmlessness; and they’re wise, bright, and clever. 
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti. 
When a mendicant has these four qualities they’re ready to frequent remote lodgings in the wilderness and the forest.” 

balaṁ araññakammunāti. 

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti.  It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. 

Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti.  It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. 

Yato ca kho, bhikkhave, paññā antarahitā hoti, duppaññā pariyuṭṭhāya tiṭṭhati;  But when wisdom vanishes and witlessness takes over, 
duppaññā → duppaññaṁ (mr) 

Paññavā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.  wise doesn’t fail, and establishes themselves in the true teaching. 

Paññavā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.  wise doesn’t fail, and establishes themselves in the true teaching. 

Hirīmā, bhikkhave, bhikkhu …pe… ottappī, bhikkhave, bhikkhu …pe… āraddhavīriyo, bhikkhave, bhikkhu …pe… paññavā, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ.  conscientious … prudent … energetic … wise can achieve growth, improvement, and maturity in this teaching and training. 

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Idha, bhikkhave, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.  Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. 
Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. 
In whatever way the Teacher or a respected spiritual companion teaches Dhamma to that mendicant, they always feel inspired by the meaning and the teaching in that Dhamma. 
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. 
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. 
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. 
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it. 
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti; 
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching. 
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati; 
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it. 
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. 
But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. 
Yathā yathā, bhikkhave, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. 
In whatever way a mendicant’s meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom, they always feel inspired by the meaning and the teaching in that Dhamma. 

Seyyathāpi, bhikkhave, aññova aññaṁ paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya.  It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down. 
aññova aññaṁ → añño vā aññaṁ (bj, sya-all, km); añño vā aññaṁ vā (si); añño aññaṁ (?) 
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. 
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. 

Piyānaṁ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā—  When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise. 

Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena uggahassa meṇḍakanattuno nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.  Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat on the seat spread out. 
‘yaṁ bhattā āharissati dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, taṁ ārakkhena guttiyā sampādessāma, tattha ca bhavissāma adhuttī athenī asoṇḍī avināsikāyo’ti. 
‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’ 
bhattāraṁ nātimaññati. 
and bringing whatever she wants. 

saññatā brahmacārayo.  associate with you. 

araññasmiṁ brahāvane;  in the wilds, the formidable forest, 

saññatā brahmacārayo.  disciplined spiritual practitioners. 

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.  Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out. 
Kālaṅkato ca uggo gahapati vesāliko aññataraṁ manomayaṁ kāyaṁ upapajji. 
and was reborn in a host of mind-made gods. 

Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti:  Then a man went up to the king and whispered in his ear, 

“Yassadāni, piyaka, muṇḍo rājā kālaṁ maññatī”ti.  “Please, Piyaka, let the king come when he likes.” 
Yassadāni devo kālaṁ maññatī”ti. 
Please, Your Majesty, go at your convenience.” 
Yassadāni devo kālaṁ maññatī”ti. 
Please, Your Majesty, go at your convenience.” 

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ akkosā ca honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajā ca honti.  When the Saṅgha is split, they abuse, insult, block, and reject each other. 
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti. 
This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. 
Puna caparaṁ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. 
Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. 
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajā honti. 
When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other. 

Te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ.  They wanted to see each other often. 
bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ, mātāpi puttassa abhiṇhaṁ dassanakāmā ahosi, puttopi mātaraṁ abhiṇhaṁ dassanakāmo ahosi. 
 
“Kiṁ nu so, bhikkhave, moghapuriso maññati: 
“Mendicants, how could that futile man imagine that 
Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthirūpaṁ. 
Compared to the sight of a woman, I do not see a single sight that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. 
Nāhaṁ, bhikkhave, aññaṁ ekasaddampi … ekagandhampi … ekarasampi … ekaphoṭṭhabbampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthiphoṭṭhabbaṁ. 
Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. 

Atha kho aññataro bhikkhu yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṁ upajjhāyaṁ etadavoca:  Then a mendicant went up to his own mentor, and said, 
Aññataro pana so bhikkhu arahataṁ ahosi. 
And that mendicant became one of the perfected. 

Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.  Then after the meal, on his return from almsround, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation. 
Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ; 
Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree. 

“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti, pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—  “Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: 
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti, ime pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— 
Any monk or nun who develops and cultivates these five qualities can expect one of two results: 

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:  Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: 
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. 
Ayaṁ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’. 
That mendicant is called one who advocates a lot, not one who lives by the teaching. 
Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. 
So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. 

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:  Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: 
Ayaṁ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’. 
That mendicant is called one who advocates a lot, not one who lives by the teaching. 
Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. 
So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. 

api ca kho sampahāre haññati byāpajjati.  but he’s killed or injured when blows are struck. 
haññati → āhaññati (bj) 
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti. 
It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She smiles, chats, laughs, and teases him. 
api ca kho sampahāre haññati byāpajjati. 
but he’s killed or injured when blows are struck. 
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. 
It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She sits right by him, lies down, or embraces him. 
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati; 
I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck. 
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. 
It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She sits right by him, lies down, or embraces him. 
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. 
Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and establishes mindfulness in his presence. 

Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.  Firstly, a mendicant lives supported by a town or village. 
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Furthermore, a mendicant lives supported by a town or village. 
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Furthermore, a mendicant lives supported by a town or village. 
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Furthermore, a mendicant lives supported by a town or village. 
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Furthermore, a mendicant lives supported by a town or village. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. 
Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and establishes mindfulness in his presence. 

“Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.  “Mendicants, seeing these five future perils is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized. 
āraññikena → āraññakena (sabbattha) 

Jiṇṇena kho pana jarāya abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ.  When you’re old, overcome by old age, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. 
Byādhitena kho pana byādhinā abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. 
When you’re sick, overcome by sickness, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. 
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. 
When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. 
‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. 
‘Currently, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. 
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. 
When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. 
Saṅghe kho pana bhinne na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. 
When there is schism in the Saṅgha, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. 

Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṁ odahissanti, na aññā cittaṁ upaṭṭhapessanti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.  When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing. 
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhapessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. 
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing. 

Te cīvare kalyāṇakāmā samānā riñcissanti paṁsukūlikattaṁ, riñcissanti araññavanapatthāni pantāni senāsanāni;  They will neglect the practice of wearing rag robes and the practice of frequenting remote lodgings in the wilderness and the forest. 
Te piṇḍapāte kalyāṇakāmā samānā riñcissanti piṇḍapātikattaṁ, riñcissanti araññavanapatthāni pantāni senāsanāni; 
They will neglect the practice of walking for almsfood and the practice of frequenting remote lodgings in the wilderness and the forest. 
Te senāsane kalyāṇakāmā samānā riñcissanti rukkhamūlikattaṁ, riñcissanti araññavanapatthāni pantāni senāsanāni; 
They will neglect the practice of staying at the root of a tree and the practice of frequenting remote lodgings in the wilderness and the forest. 
rukkhamūlikattaṁ → āraññakattaṁ (sya-all, km) 
‘anabhiratā vā brahmacariyaṁ carissanti, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjissanti, sikkhaṁ vā paccakkhāya hīnāyāvattissanti’. 
they will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or reject the training and return to a lesser life. 

Saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti—  They’re faithful, conscientious, prudent, energetic, and wise. 

Mandattā momūhattā aññaṁ byākaroti;  One declares enlightenment out of stupidity and folly. 
pāpiccho icchāpakato aññaṁ byākaroti; 
Or because of corrupt wishes, being of wishful temperament. 
ummādā cittakkhepā aññaṁ byākaroti; 
Or because of madness and mental disorder. 
adhimānena aññaṁ byākaroti; 
Or out of overestimation. 
sammadeva aññaṁ byākaroti. 
Or one declares enlightenment rightly. 

Āraññakasutta  In the Wilderness 
Āraññakasutta → catutthaakuppasuttaṁ (bj) 
āraññako hoti pantasenāsano; 
They live in the wilderness, in remote lodgings. 

Tena kho pana samayena kakudho nāma koliyaputto āyasmato mahāmoggallānassa upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno.  At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s supporter—had recently passed away and been reborn in a certain host of mind-made gods. 
“Kakudho nāma, bhante, koliyaputto mamaṁ upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno hoti. 
 
‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti? 
everything he says is correct and not otherwise?” 
‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti. 
 
Sutaṁ kathā āraññako, 
 

Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.  It’s when a mendicant is faithful, ethical, learned, energetic, and wise. 
Yaṁ, bhikkhave, duppaññassa sārajjaṁ hoti, paññavato taṁ sārajjaṁ na hoti. 
A wise person doesn’t have the insecurities of someone who is witless. 

Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.  They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. 
Yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. 
They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. 

Araññasutta  Wilderness 
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ. 
“Mendicants, when a mendicant has five qualities they’re ready to frequent remote lodgings in the wilderness and the forest. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti. 
When a mendicant has these five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.” 

Nātidūre gacchati na accāsanne, pattapariyāpannaṁ gaṇhati, āpattisāmantā bhaṇamānaṁ nivāreti, bhaṇamānassa na antarantarā kathaṁ opāteti, paññavā hoti ajaḷo aneḷamūgo.  They don’t walk too far away or too close behind. They take your bowl when it is full. They warn you when your speech is bordering on an offense. They don’t interrupt while you’re speaking. And they’re wise, bright, and clever. 

‘Etha tumhe, āvuso, āraññikā hotha, araññavanapatthāni pantāni senāsanāni paṭisevathā’ti—iti kāyavūpakāse samādapetabbā nivesetabbā patiṭṭhāpetabbā.  They should be encouraged, supported, and established in retreat: ‘Reverends, please live in the wilderness. Frequent remote lodgings in the wilderness and the forest.’ 

Addasā kho bhagavā aññataraṁ bhikkhuṁ dubbalaṁ gilānakaṁ;  he saw a certain mendicant who was weak and sick. 
disvā paññatte āsane nisīdi. 
He sat down on the seat spread out, 

“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—  “Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: 
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti ime pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— 
Any monk or nun who develops and cultivates these five qualities can expect one of two results: 

Evaṁ vutte aññataro bhikkhu bhagavantaṁ etadavoca:  When he said this, one of the mendicants asked the Buddha, 

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā tattha sikkhito hoti anavayo.  He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. 
Ahaṁ khomhi yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā, tattha sikkhito anavayo. 
I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. 
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. 
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. 
I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. 
wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

‘āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu;  ‘Venerable, the defilements born of transgression are found in you, and the defilements born of regret grow. You would do well to give up the defilements born of transgression and get rid of the defilements born of regret, and then develop the mind and wisdom. 
‘āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya cittaṁ paññañca bhāvetu; 
‘Venerable, the defilements born of transgression are found in you, but the defilements born of regret don’t grow. You would do well to give up the defilements born of transgression, and then develop the mind and wisdom. 
‘āyasmato kho ārambhajā āsavā na saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu; 
‘Venerable, the defilements born of transgression are not found in you, yet the defilements born of regret grow. You would do well to get rid of the defilements born of regret, and then develop the mind and wisdom. 
‘āyasmato kho ārambhajā āsavā na saṁvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā cittaṁ paññañca bhāvetu; 
‘Venerable, the defilements born of transgression are not found in you, and the defilements born of regret don’t grow. You would do well to develop the mind and wisdom. 

yassadāni kālaṁ maññathā”ti.  Please go at your convenience.” 
Atha kho bhagavā yena sārandadaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te licchavī etadavoca: 
Then the Buddha went up to the Sārandada shrine, where he sat on the seat spread out, and said to the Licchavis, 

Na kathaṁ paribhoti, na kathikaṁ paribhoti, na attānaṁ paribhoti, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti.  They don’t disparage the talk, the speaker, or themselves. They’re wise, bright, and clever. They don’t think they know what they don’t know. 

Amakkhī dhammaṁ suṇāti na makkhapariyuṭṭhito, anupārambhacitto dhammaṁ suṇāti na randhagavesī, dhammadesake anāhatacitto hoti akhīlajāto, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti.  They don’t listen to the teaching bent only on putting it down. They don’t listen to the teaching with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, bright, and clever. And they don’t think they know what they don’t know. 

Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ akkosā ca honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajanā ca honti.  When the Saṅgha is split, they abuse, insult, block, and reject each other. 
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti. 
This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. 
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti. 
When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other. 

duppaññassa paññākathā dukkathā.  It’s inappropriate to talk to a witless person about wisdom. 
Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā? 
And why is it inappropriate to talk to a witless person about wisdom? 
Tasmā duppaññassa paññākathā dukkathā. 
That’s why it’s inappropriate to talk to a witless person about wisdom. 
paññavato paññākathā sukathā. 
It’s appropriate to talk to a wise person about wisdom. 
Kasmā ca, bhikkhave, paññavato paññākathā sukathā? 
And why is it appropriate to talk to a wise person about wisdom? 
Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. 
When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. 
Tasmā paññavato paññākathā sukathā. 
That’s why it’s appropriate to talk to a wise person about wisdom. 

Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.  It’s when a mendicant is faithful, ethical, learned, energetic, and wise. 

Tamenaṁ aññataro puriso passeyya addhānamaggappaṭipanno.  Another person traveling along the road might see them, 

Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… “yo hi koci, āvuso, paraṁ pañhaṁ pucchati, sabbo so pañcahi ṭhānehi, etesaṁ vā aññatarena.  There Venerable Sāriputta addressed the mendicants: … “Whoever asks a question of another, does so for one or other of these five reasons. 
Yo hi koci, āvuso, paraṁ pañhaṁ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṁ vā aññatarena. 
Whoever asks a question of another, does so for one or other of these five reasons. 

No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—  If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume solid food, they’re reborn in a certain host of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling. 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!” 
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!” 
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!” 
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!” 
Tvampi nāma bhaṇitabbaṁ maññasī”ti. 
How on earth could you imagine you’ve got something worth saying!” 
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. 
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ upavāṇaṁ etadavoca: 
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out, and said to Upavāna, 

Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṁ vuccamānā padakkhiṇaṁ gaṇhantī”ti.  Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. When I speak to them like this, they do respectfully take it up.” 
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṁ, sāriputta, vadeyyāsi. 
But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them. 

“Atthāvuso, brahmā abhibhū anabhibhūto aññadatthudaso vasavattī, yo taṁ brahmānaṁ passati, idaṁ dassanānaṁ aggaṁ.  “Reverend, there is this Brahmā, the vanquisher, the unvanquished, the universal seer, the wielder of power. When you see Brahmā, that’s the best sight. 

“Taṁ kiṁ maññatha, bhikkhave,  “What do you think, mendicants? 
“Taṁ kiṁ maññatha, bhikkhave, 
“What do you think, mendicants? 
“Taṁ kiṁ maññatha, bhikkhave, 
“What do you think, mendicants? 
“Taṁ kiṁ maññatha, bhikkhave, 
“What do you think, mendicants? 
“Taṁ kiṁ maññatha, bhikkhave, 
“What do you think, mendicants? 

Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese mahantaṁ sālavanaṁ;  While traveling along a road the Buddha saw a large sal grove in a certain spot. 
disvāna maggā okkamma yena taṁ sālavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ sālavanaṁ ajjhogāhetvā aññatarasmiṁ padese sitaṁ pātvākāsi. 
He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled. 
Aññataro ca panānanda, gavesī bhikkhu arahataṁ ahosi. 
And the mendicant Gavesī became one of the perfected.