7. Vīriyārambhādivagga  Глава о 
The Chapter on Arousing Energy 
Vīriyārambhādivagga → viriyārambhavaggo (bj, pts1ed) 

evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.  so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger-snap.” 
evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”. 
so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger-snap.” 

‘attharasassa dhammarasassa vimuttirasassa lābhino bhavissāmā’ti.  ‘We will get the essence of the meaning, the essence of the teaching, the essence of freedom.’ 

‘diṭṭhadhammikassa vajjassa bhāyissāma, samparāyikassa vajjassa bhāyissāma, vajjabhīruno bhavissāma vajjabhayadassāvino’ti.  ‘We will fear the fault apparent in the present life, and we will fear the fault to do with lives to come. We will fear faults, seeing the danger in faults.’ 
“Dvemāni, bhikkhave, padhānāni durabhisambhavāni lokasmiṁ. 
“These two endeavors are challenging in the world. 
Imāni kho, bhikkhave, dve padhānāni durabhisambhavāni lokasmiṁ. 
These are the two endeavors that are challenging in the world. 
‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. 
‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’ 
‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti, tumhepi, bhikkhave, nacirasseva— 
‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’ 
Kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. 
“Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.”’ 

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.  I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti. 
Mister Gotama, please teach me this matter in detail so I can understand the meaning.” 
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
“Excellent, Mister Gotama! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 
No cedaṁ, bhikkhave, sakkā abhavissa akusalaṁ pajahituṁ, nāhaṁ evaṁ vadeyyaṁ: 
If it wasn’t possible, I wouldn’t say: 
No cedaṁ, bhikkhave, sakkā abhavissa kusalaṁ bhāvetuṁ, nāhaṁ evaṁ vadeyyaṁ: 
If it wasn’t possible, I wouldn’t say: 

“kiṁvādī bhavaṁ gotamo kimakkhāyī”ti?  “What does Mister Gotama teach? What does he explain?” 
“Yathākathaṁ pana bhavaṁ gotamo kiriyavādī ca akiriyavādī cā”ti? 
“But in what way does Mister Gotama teach action and inaction?” 
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
“Excellent, Mister Gotama! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 
So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. 
They simply practice for disillusionment, dispassion, and cessation regarding future lives. 
‘santindriyā bhavissāma santamānasā’ti. 
‘We shall have peaceful faculties and peaceful minds.’ 
‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. 
When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking: 
Esāhaṁ, bho kaccāna, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 
Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
From this day forth, may Mister Kaccāna remember me as a lay follower who has gone for refuge for life.” 
Na hi bhavaṁ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. 
for the ascetic Kaccāna does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. 
“vuddhā bhavanto, vuddhabhūmiyaṁ ṭhitā. 
“The good sirs are elders, at the stage of the elder; 
“Abhikkantaṁ, bho kaccāna …pe… upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
Excellent, Mister Kaccāna! … From this day forth, may Mister Kaccāna remember me as a lay follower who has gone for refuge for life.” 

Bhavadiṭṭhi ca vibhavadiṭṭhi ca.  Views favoring continued existence and views favoring ending existence. 

No cedaṁ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ:  If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them: 
‘bālo ayaṁ bhavaṁ asappuriso’ti? 
‘This fellow is a fool, an untrue person’? 
‘bālo ayaṁ bhavaṁ asappuriso’ti. 
‘This fellow is a fool, an untrue person’. 
No cedaṁ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ: 
If an astute person didn’t think well, speak well, and act well, then how would the astute know of them: 
‘paṇḍito ayaṁ bhavaṁ sappuriso’ti? 
‘This fellow is astute, a true person’? 
‘paṇḍito ayaṁ bhavaṁ sappuriso’ti. 
‘This fellow is astute, a true person’. 

“Tīṇimāni, bhikkhave, rañño khattiyassa muddhāvasittassa yāvajīvaṁ sāraṇīyāni bhavanti.  “An anointed aristocratic king should commemorate three places as long as he lives. 
Imāni kho, bhikkhave, tīṇi rañño khattiyassa muddhāvasittassa yāvajīvaṁ sāraṇīyāni bhavanti. 
These are the three places an anointed king should commemorate as long as he lives. 
Evamevaṁ kho, bhikkhave, tīṇimāni bhikkhussa yāvajīvaṁ sāraṇīyāni bhavanti. 
In the same way, a mendicant should commemorate three places as long as they live. 
Imāni kho, bhikkhave, tīṇi bhikkhussa yāvajīvaṁ sāraṇīyāni bhavantī”ti. 
These are the three places a mendicant should commemorate as long as they live.” 

‘ito me, samma rathakāra, channaṁ māsānaṁ accayena saṅgāmo bhavissati.  ‘In six months’ time, my good chariot-maker, there will be a battle. 
‘ito me, samma rathakāra, channaṁ divasānaṁ accayena saṅgāmo bhavissati, niṭṭhitaṁ navaṁ cakkayugan’ti? 
‘In six days’ time there will be a battle. Is my new pair of wheels finished?’ 

‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.  ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ 

‘idaṁ paṇiyaṁ evaṁ kītaṁ, evaṁ vikkayamānaṁ, ettakaṁ mūlaṁ bhavissati, ettako udayo’ti.  ‘This product is bought at this price and is selling at this price. With this much investment, it’ll bring this much profit.’ 
‘ayaṁ kho bhavaṁ pāpaṇiko cakkhumā vidhuro ca paṭibalo puttadārañca posetuṁ, amhākañca kālena kālaṁ anuppadātun’ti. 
‘This good shopkeeper sees clearly and is indefatigable. They are capable of providing for their wives and children, and paying us back from time to time.’ 

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.’ 

Bhavissanti dhammassa aññātāro”ti.  There will be those who understand the teaching!” 
‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharissāmā’ti. 
‘There’ll be no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli; and we’ll live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.’ 

jātimaraṇasambhave;  the origin of birth and death, 

Yo ca kho so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa kho etaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:  But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is appropriate to say: 

Yo ca kho so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa kho etaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:  But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is appropriate to say: 

Anivatti bhavissāmi,  there’s no turning back, 

Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito.  «Я погружён в рождение, старость и смерть; в печаль, стенание, боль, уныние и отчаяние. 
almsfood, lodgings, or rebirth in this or that state. 
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. 
«Неослабевающее усердие возникнет во мне. Незамутнённая осознанность будет установлена. Моё тело будет безмятежным, невзволнованным. Мой ум будет сосредоточенным и однонаправленным». 
‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ 
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. 
 
almsfood, lodgings, or rebirth in this or that state. 
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. 
«Неослабевающее усердие возникнет во мне. Незамутнённая осознанность будет установлена. Моё тело будет безмятежным, невзволнованным. Мой ум будет сосредоточенным и однонаправленным». 
‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ 
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. 
 
almsfood, lodgings, or rebirth in this or that state. 
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. 
«Неослабевающее усердие возникнет во мне. Незамутнённая осознанность будет установлена. Моё тело будет безмятежным, невзволнованным. Мой ум будет сосредоточенным и однонаправленным». 
‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ 

attamatthaṁ vicakkhaṇā.  do likewise. 
attamatthaṁ → ye bhavanti (bj, sya-all, km, pts1ed) 

Ovadatu no bhavaṁ gotamo, anusāsatu no bhavaṁ gotamo yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.  Advise us, Mister Gotama, instruct us! It will be for our lasting welfare and happiness.” 

Ovadatu no bhavaṁ gotamo, anusāsatu no bhavaṁ gotamo yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.  Advise us, Mister Gotama, instruct us! It will be for our lasting welfare and happiness.” 

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.  I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

Kacci te bhoto gotamassa vuttavādino na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati?  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? 
Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti. 
For we don’t want to misrepresent Mister Gotama.” 

Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti.  Было бы хорошо, если бы Мастер Готама научил бы меня Дхамме так, чтобы прояснить то, каким образом человек является мастером тройственного знания в Учении Благородных». 
Mister Gotama, please teach me this.” 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; 
 
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
Пусть Мастер Готама помнит меня как мирского последователя, принявшего прибежище с этого дня и на всю жизнь». 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti.  Было бы хорошо, если бы Мастер Готама научил бы меня Дхамме так, чтобы прояснить то, каким образом человек является мастером тройственного знания в Учении Благородных». 
Mister Gotama, please teach me this.” 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; 
 
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
Пусть Мастер Готама помнит меня как мирского последователя, принявшего прибежище с этого дня и на всю жизнь». 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

“seyyathāpi bhavaṁ gotamo bhavaṁ cānando.  “Those such as misters Gotama and Ānanda 
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. 
“Those such as misters Gotama and Ānanda 
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. 
“Those such as misters Gotama and Ānanda 
Yāvasubhāsitamidaṁ bhotā gotamena imehi ca mayaṁ tīhi pāṭihāriyehi samannāgataṁ bhavantaṁ gotamaṁ dhārema. 
how well this was said by Mister Gotama. We regard Mister Gotama as someone who possesses these three kinds of demonstration. 
Bhavañhi gotamo anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti, 
For Mister Gotama wields the many kinds of psychic power … controlling the body as far as the realm of divinity. 
bhavañhi gotamo avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: 
And Mister Gotama comprehends the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. He understands: 
Bhavañhi gotamo evamanusāsati: 
And Mister Gotama instructs others like this: 
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. 
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.  ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’ 
‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’. 
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of God Almighty’s creation.’ 
‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”. 
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’ 
upādānapaccayā bhavo, 
Grasping is a condition for continued existence. 
bhavapaccayā jāti, 
Continued existence is a condition for rebirth. 
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. 
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. 
upādānanirodhā bhavanirodho, 
When grasping ceases, continued existence ceases. 
bhavanirodhā jātinirodho, 
When continued existence ceases, rebirth ceases. 

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  He has this good reputation: 
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ, evarūpānaṁ nūna bhavaṁ gotamo uccāsayanamahāsayanānaṁ nikāmalābhī akicchalābhī akasiralābhī”ti. 
sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.” 
“Katamaṁ pana taṁ, bho gotama, dibbaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? 
“But what, Mister Gotama, is the heavenly high and luxurious bed?” 
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? 
Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? 
But what, Mister Gotama, is the divine high and luxurious bed?” 
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? 
Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? 
“But what, Mister Gotama, is the noble high and luxurious bed?” 
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? 
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. 
We go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. 
From this day forth, may Mister Gotama remember us as lay followers who have gone for refuge for life.” 

Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi.  If you’ve not learned it fully, I’ll fill you in. 
Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti. 
But if you have learned it fully, I’ll agree.” 
Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi. 
If you’ve not learned it fully, I’ll fill you in. 
Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti. 
But if you have learned it fully, I’ll agree.” 
Sace te aparipūraṁ bhavissati, samaṇo gotamo paripūressati. 
If you’ve not learned it fully, he’ll fill you in. 
Sace pana te paripūraṁ bhavissati, samaṇo gotamo anumodissatī”ti. 
But if you have learned it fully, he’ll agree.” 

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  He has this good reputation: 
Te sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. 
They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. 
parappavādaṁ → paravādaṁ (bj, sya-all) | paribhavanti omakkhiṁ → opapakkhiṁ (si, sya-all, km, pts1ed), omakkhikaṁ (mr) 
Tepi sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. 
They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. 
‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti? 
‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’” 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

‘evaṁ bhavissati anāgatamaddhānan’ti.  ‘That is how it will be in the future.’ 

Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.  And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by greed. 
Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti. 
And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by hate. 
Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. 
And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by delusion. 
Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti. 
And so these many skillful things are produced in them, born, sourced, originated, and conditioned by contentment. 
Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti. 
And so these many skillful things are produced in them, born, sourced, originated, and conditioned by love. 
Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. 
And so these many skillful things are produced in them, born, sourced, originated, and conditioned by understanding. 

Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.  Так, в этом отношении, я буду подражать арахантам и буду соблюдать Упосатху. 
I will observe the sabbath by doing as the perfected ones do in this respect. 
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. 
Так, в этом отношении, я буду подражать арахантам и буду соблюдать Упосатху. 
I will observe the sabbath by doing as the perfected ones do in this respect. 
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. 
Так, в этом отношении, я буду подражать арахантам и буду соблюдать Упосатху. 
I will observe the sabbath by doing as the perfected ones do in this respect. 
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. 
Так, в этом отношении, я буду подражать арахантам и буду соблюдать Упосатху. 
I will observe the sabbath by doing as the perfected ones do in this respect. 
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. 
Так, в этом отношении, я буду подражать арахантам и буду соблюдать Упосатху. 
I will observe the sabbath by doing as the perfected ones do in this respect. 
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. 
Так, в этом отношении, я буду подражать арахантам и буду соблюдать Упосатху. 
I will observe the sabbath by doing as the perfected ones do in this respect. 
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. 
Так, в этом отношении, я буду подражать арахантам и буду соблюдать Упосатху. 
I will observe the sabbath by doing as the perfected ones do in this respect. 
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
Сегодня, в течение этой ночи и дня, я также отброшу [роскошные постели] и буду воздерживаться от использования высоких и роскошных постелей. Я лягу на постель низкую, либо на небольшую кровать, либо на соломенную циновку. Так, в этом отношении, я буду подражать арахантам и буду соблюдать Упосатху». 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Kalampi te nānubhavanti soḷasiṁ; 
Упосатхи из восьми факторов что состоит. 
of the sabbath with its eight factors, 

Na ceva nāma sadhammukkaṁsanā bhavissati, na ca paradhammāpasādanā.  There’s no acclaiming your own teaching or disrespecting someone else’s, 

Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissati—  So with the ending of deeds, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away. 

Paṭhamabhavasutta  Continued Existence (1st) 
“bhavo, bhavoti, bhante, vuccati. 
“Sir, they speak of this thing called ‘continued existence’. 
Kittāvatā nu kho, bhante, bhavo hotī”ti? 
How is continued existence defined?” 
“Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti? 
“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?” 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. 
āyatiṁ → āyati (bj) | (…) → (evaṁ kho ānanda bhavo hotīti) (mr) 
Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti? 
If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?” 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. 
(…) → (evaṁ kho ānanda bhavo hotīti) (mr) 
Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti? 
If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?” 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. 
Evaṁ kho, ānanda, bhavo hotī”ti. 
That’s how continued existence is defined.” 

Dutiyabhavasutta  Continued Existence (2nd) 
“bhavo, bhavoti, bhante, vuccati. 
“Sir, they speak of this thing called ‘continued existence’. 
Kittāvatā nu kho, bhante, bhavo hotī”ti? 
How is continued existence defined?” 
“Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti? 
“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?” 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. 
Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti? 
If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?” 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. 
Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti? 
If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?” 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. 
Evaṁ kho, ānanda, bhavo hotī”ti. 
That’s how continued existence is defined.” 

Duve bhavā sīlabbataṁ,   
" 

‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.  ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ 

‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.  ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ 

‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.  ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ 

bhavasaṁyojanakkhaye”ti.  ‘My freedom is unshakable.’” 

So tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti.  With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. 

Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.  If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished between one life and the next. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. 
If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished upon landing. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. 
If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished without extra effort. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. 
If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished with extra effort. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. 
If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā, rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. 
If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. 
If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. 
If they don’t penetrate so far, with the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. 
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. 
If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. 

‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne, tibbo chando bhavissati adhipaññāsikkhāsamādāne’ti.  ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ 

‘kāsikavatthūpamā bhavissāma, na potthakūpamā’ti.  ‘We will be like cloth from Kāsi, not like jute canvas.’ 

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,  If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the realm of divinity.’ 

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ …pe…  If they wish: ‘May I wield the many kinds of psychic power’ … 

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.  ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” 

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.  ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” 

“No cedaṁ, bhikkhave, loke assādo abhavissa, nayidaṁ sattā loke sārajjeyyuṁ.  “Mendicants, if there were no gratification in the world, sentient beings wouldn’t be aroused by it. 
No cedaṁ, bhikkhave, loke ādīnavo abhavissa, nayidaṁ sattā loke nibbindeyyuṁ. 
If the world had no drawback, sentient beings wouldn’t grow disillusioned with it. 
No cedaṁ, bhikkhave, loke nissaraṇaṁ abhavissa, nayidaṁ sattā lokamhā nissareyyuṁ. 
If there were no escape from the world, sentient beings wouldn’t escape from it. 

Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati.  But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. 
Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. 
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. 
Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. 
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. 

Tittimajjhagā kudācanaṁ;  of seeing the Buddha, 
Tittimajjhagā → titti addhā (sya-all); tittiṁ ajjha (pts1ed); titti tittisambhavaṁ (mr) 

Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva bhavissanti kiriyavādā ca vīriyavādā ca.  All the perfected ones, the fully awakened Buddhas who will live in the future will teach the efficacy of deeds, action, and energy. 

Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.  These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.” 

Tathāgataṁ patvā na te bhavanti,  vanish on reaching a Realized One, 
Sattā namassanti bhavassa pāragun”ti. 
who has gone beyond rebirth.” 

itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati.  or rebirth in this or that state. 
Taṇhaṁ dukkhassa sambhavaṁ; 
that craving is the cause of suffering— 

Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.  The yokes of sensual pleasures, future lives, views, and ignorance. 
Bhavayogo ca kathaṁ hoti? 
And what is the yoke of future lives? 
Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
It’s when you don’t truly understand future lives’ origin, ending, gratification, drawback, and escape. 
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside. 
Ayaṁ vuccati, bhikkhave, bhavayogo. 
This is called the yoke of future lives. 
Iti kāmayogo bhavayogo. 
Such are the yokes of sensual pleasures and future lives. 
Iti kāmayogo bhavayogo diṭṭhiyogo. 
Such are the yokes of sensual pleasures, future lives, and views. 
Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo, 
Such are the yokes of sensual pleasures, future lives, views, and ignorance. 
saṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati. 
These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone yoked to them is called: ‘one who has not found sanctuary from the yoke’. 
ponobhavikehi → ponobbhavikehi (sya-all, mr) 
Kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. 
Unyoking from sensual pleasures, future lives, views, and ignorance. 
Bhavayogavisaṁyogo ca kathaṁ hoti? 
And what is unyoking from future lives? 
Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
It’s when you truly understand future lives’ origin, ending, gratification, drawback, and escape. 
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence don’t linger on inside. 
Ayaṁ vuccati, bhikkhave, bhavayogavisaṁyogo. 
This is called unyoking from future lives. 
Iti kāmayogavisaṁyogo bhavayogavisaṁyogo. 
Such is unyoking from sensual pleasures and future lives. 
Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo. 
Such is unyoking from sensual pleasures, future lives, and views. 
Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo avijjāyogavisaṁyogo, 
Such is unyoking from sensual pleasures, future lives, views, and ignorance. 
visaṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati. 
These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone unyoked from them is called: ‘one who has found sanctuary from the yoke’. 
bhavayogena cūbhayaṁ; 
and the desire to be reborn in a future life; 
bhavayogañca sabbaso. 
and the yoke to all future lives; 

vedanānañca sambhavaṁ;  the cause of feelings, 

yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaṁyeva sakkatvā garuṁ katvā upanissāya viharissanti;  All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. 

Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.  for Mister Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. 

Anabhijjhañce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā.  If you reject the Dhamma footprint of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust. 
Abyāpādañce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. 
If you reject the Dhamma footprint of good will, you must honor and praise those ascetics and brahmins who have ill will and malicious intent. 
Sammāsatiñce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. 
If you reject the Dhamma footprint of right mindfulness, then you must honor and praise those ascetics and brahmins who are unmindful, with no situational awareness. 
Sammāsamādhiñce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. 
If you reject the Dhamma footprint of right immersion, you must honor and praise those ascetics and brahmins who are scattered, with straying minds. 

pāsaṁsā ca bhavanti te”ti.  И ценят высоко его другие». 
and are praised.” 

sakkāyassa ca sambhavaṁ;  the origin of substantial reality, 

Sace me, bho gotama, anumoditabbaṁ anumodatu me bhavaṁ gotamo;  If Mister Gotama agrees with me, please say so. 
sace pana me, bho gotama, paṭikkositabbaṁ paṭikkosatu me bhavaṁ gotamo”ti. 
If he disagrees, please say so.” 
Imehi ca mayaṁ, bho gotama, catūhi dhammehi samannāgataṁ bhavantaṁ gotamaṁ dhārema; 
And we will remember Mister Gotama as someone who has these four qualities. 
bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya; 
For Mister Gotama practices for the welfare and happiness of the people … 
Bhavañhi gotamo yaṁ vitakkaṁ ākaṅkhati vitakketuṁ taṁ vitakkaṁ vitakketi, yaṁ vitakkaṁ nākaṅkhati vitakketuṁ na taṁ vitakkaṁ vitakketi, yaṁ saṅkappaṁ ākaṅkhati saṅkappetuṁ taṁ saṅkappaṁ saṅkappeti, yaṁ saṅkappaṁ nākaṅkhati saṅkappetuṁ na taṁ saṅkappaṁ saṅkappeti. 
 
Bhavañhi gotamo cetovasippatto vitakkapathe. 
Mister Gotama has achieved mental mastery of the paths of thought. 
Bhavañhi gotamo catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī. 
Mister Gotama gets the four absorptions … when he wants, without trouble or difficulty. 
Bhavañhi gotamo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. 
Mister Gotama has realized the undefiled freedom of heart and freedom by wisdom in this very life. He lives having realized it with his own insight due to the ending of defilements.” 

Na vatimāni manussabhūtassa padāni bhavissantī”ti.  Surely these couldn’t be the footprints of a human being?” 
“Devo no bhavaṁ bhavissatī”ti? 
“Sir, might you be a god?” 
“Na kho ahaṁ, brāhmaṇa, devo bhavissāmī”ti. 
“I will not be a god, brahmin.” 
“Gandhabbo no bhavaṁ bhavissatī”ti? 
“Might you be a centaur?” 
“Na kho ahaṁ, brāhmaṇa, gandhabbo bhavissāmī”ti. 
“I will not be a centaur.” 
“Yakkho no bhavaṁ bhavissatī”ti? 
“Might you be a native spirit?” 
“Na kho ahaṁ, brāhmaṇa, yakkho bhavissāmī”ti. 
“I will not be a native spirit.” 
“Manusso no bhavaṁ bhavissatī”ti? 
“Might you be a human?” 
“Na kho ahaṁ, brāhmaṇa, manusso bhavissāmī”ti. 
“I will not be a human.” 
“‘Devo no bhavaṁ bhavissatī’ti, iti puṭṭho samāno: 
“When asked whether you might be a god, centaur, native spirit, or human, 
‘na kho ahaṁ, brāhmaṇa, devo bhavissāmī’ti vadesi. 
you answer that you will not be any of these. 
‘Gandhabbo no bhavaṁ bhavissatī’ti, iti puṭṭho samāno: 
 
‘na kho ahaṁ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi. 
 
‘Yakkho no bhavaṁ bhavissatī’ti, iti puṭṭho samāno: 
 
‘na kho ahaṁ, brāhmaṇa, yakkho bhavissāmī’ti vadesi. 
 
‘Manusso no bhavaṁ bhavissatī’ti, iti puṭṭho samāno: 
 
‘na kho ahaṁ, brāhmaṇa, manusso bhavissāmī’ti vadesi. 
 
Atha ko carahi bhavaṁ bhavissatī”ti? 
What then might you be?” 
“Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā devo bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. 
“Brahmin, if I had not given up defilements I might have become a god … a centaur … a native spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. 
Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā gandhabbo bhaveyyaṁ … yakkho bhaveyyaṁ … manusso bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. 
 

‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.  ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ 

Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.  It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. 
Kāmesanā bhavesanā, 
The search for sensual pleasures, for a good rebirth, 

“bhavampi no gotamo yaññaṁ vaṇṇetī”ti?  “Does Mister Gotama praise sacrifice?” 

“bhavampi no gotamo yaññaṁ vaṇṇetī”ti?  “Does Mister Gotama praise sacrifice?” 
habyaṁ katvā yathārahaṁ; 
whether as sacrifice or for ancestors, 
habyaṁ → hutaṁ (bj); huññaṁ (sya-all, km); bhavyaṁ (pts1ed) 

ādiyanti punabbhavan”ti.  taking up future lives.” 

Parābhavāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi.   
Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
It’s like a banana tree, 
evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. 
 
Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
or a bamboo, 
evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. 
 
Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
or a reed, all of which bear fruit to their own ruin and downfall … 
evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. 
 
Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; 
It’s like a mule, which becomes pregnant to its own ruin and downfall. 
evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādīti. 
In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall. 

Visamaṁ vātesu vāyantesu visamesu apañjasesu devatā parikupitā bhavanti.  … the deities are angered. 
Deve na sammā dhāraṁ anuppavecchante visamapākāni sassāni bhavanti. 
… the crops ripen erratically. 
Samaṁ vātesu vāyantesu samesu pañjasesu devatā aparikupitā bhavanti. 
… the deities are not angered … 
Deve sammā dhāraṁ anuppavecchante samapākāni sassāni bhavanti. 
When the heavens provide plenty of rain, the crops ripen well. 

Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti.  That’s how to know that this is an untrue person. 
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. 
That’s how to know that this is an untrue person. 
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. 
That’s how to know that this is an untrue person. 
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. 
That’s how to know that this is an untrue person. 
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. 
That’s how to know that this is a true person. 
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. 
That’s how to know that this is a true person. 
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. 
That’s how to know that this is a true person. 
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. 
That’s how to know that this is a true person. 

Rūpaggaṁ, vedanāggaṁ, saññāggaṁ, bhavaggaṁ—  The best form, feeling, perception, and existence. 

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.  I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati.  But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. 
Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. 
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. 
Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. 
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. 
Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. 
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. 

Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati.  But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. 
Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. 
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. 

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.  “Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. 
Yadā, bhikkhave, bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
When the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s womb, mindful and aware. And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. 
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
Even in the boundless void of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. 
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ paṭhamo acchariyo abbhuto dhammo pātubhavati. 
This is the first incredible and amazing thing that appears with the appearance of a Realized One. 
Puna caparaṁ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears … 
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
even in the boundless void of interstellar space … 
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ dutiyo acchariyo abbhuto dhammo pātubhavati. 
This is the second incredible and amazing thing that appears with the appearance of a Realized One. 
Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
Furthermore, the Realized One understands the supreme perfect awakening. And then … an immeasurable, magnificent light appears … 
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
even in the boundless void of interstellar space … 
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ tatiyo acchariyo abbhuto dhammo pātubhavati. 
This is the third incredible and amazing thing that appears with the appearance of a Realized One. 
Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears … 
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
even in the boundless void of interstellar space … 
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ catuttho acchariyo abbhuto dhammo pātubhavati. 
This is the fourth incredible and amazing thing that appears with the appearance of a Realized One. 
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti. 
With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.” 

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.  “Mendicants, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear. 
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ paṭhamo acchariyo abbhuto dhammo pātubhavati. 
This is the first incredible and amazing thing that appears with the appearance of a Realized One. 
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ dutiyo acchariyo abbhuto dhammo pātubhavati. 
This is the second incredible and amazing thing that appears with the appearance of a Realized One. 
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ tatiyo acchariyo abbhuto dhammo pātubhavati. 
This is the third incredible and amazing thing that appears with the appearance of a Realized One. 
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ catuttho acchariyo abbhuto dhammo pātubhavati. 
This is the fourth incredible and amazing thing that appears with the appearance of a Realized One. 
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti. 
With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.” 

Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.  And when he falls silent, they’ve never had enough. 
Atittāva, bhikkhave, bhikkhuniparisā hoti, atha ānando tuṇhī bhavati. 
 
Atittāva, bhikkhave, upāsakaparisā hoti, atha ānando tuṇhī bhavati. 
 
Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati. 
And when he falls silent, they’ve never had enough. 

Atittāva, bhikkhave, khattiyaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.  And when he falls silent, they’ve never had enough. 
Atittāva, bhikkhave, brāhmaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati. 
 
Atittāva, bhikkhave, gahapatiparisā hoti, atha rājā cakkavattī tuṇhī bhavati. 
 
Atittāva, bhikkhave, samaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati. 
And when he falls silent, they’ve never had enough. 
Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati. 
And when he falls silent, they’ve never had enough. 
Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati. 
And when he falls silent, they’ve never had enough. 

Idha, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti.  One person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence. 
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti. 
One person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence. 
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti. 
One person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence. 
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni pahīnāni honti. 
One person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence. 
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni appahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? 
What person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence? 
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni appahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni. 
This is the person who hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence. 
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? 
What person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence? 
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni. 
 
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? 
What person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence? 
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni. 
 
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni pahīnāni? 
What person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence? 
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni pahīnāni. 
 

‘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.’ 

‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.  не ради развлечения, не ради опьянения, не ради физической красоты и привлекательности, но только для того, чтобы выжить и поддержать это тело, для того, чтобы устранить дискомфорт, ради ведения святой жизни, думая так: «Я устраню возникшие чувства [голода] и не создам новых чувств [от переедания]. Так я поддержу своё здоровье, не вызову порицаний, буду жить в благополучии». 
‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ 

Tassimāni pañcindriyāni mudūni pātubhavanti—  These five faculties manifest in them weakly: 
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
And these five faculties manifest in them strongly: 
Tassimāni pañcindriyāni mudūni pātubhavanti— 
These five faculties manifest in them weakly: 
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
These five faculties manifest in them strongly: 

Tassimāni pañcindriyāni mudūni pātubhavanti—  But these five faculties manifest in them weakly: 
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
And these five faculties manifest in them strongly: 
Tassimāni pañcindriyāni mudūni pātubhavanti— 
But these five faculties manifest in them weakly: 
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
And these five faculties manifest in them strongly: 

Tassimāni pañcindriyāni adhimattāni pātubhavanti—  And these five faculties manifest in them strongly: 
Tassimāni pañcindriyāni mudūni pātubhavanti— 
But these five faculties manifest in them weakly: 
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
And these five faculties manifest in them strongly: 

“Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.  “Reverend, if you became a terminator because of knowledge, then even someone who still has fuel for grasping could be a terminator. 
Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. 
If you became a terminator because of conduct, then even someone who still has fuel for grasping could be a terminator. 
Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. 
If you became a terminator because of both knowledge and conduct, then even someone who still has fuel for grasping could be a terminator. 
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. 

‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṅkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṁ jātijarāmaraṇikāni, tesaṁ vipāko mā nibbattī’ti natthi koci pāṭibhogo—  No-one can guarantee that the bad deeds done in past lives—corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result. 

“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  “Excellent, Mister Gotama! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

‘sabbe bhavā aniccā …pe… tadabhiññāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.  ‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that. 

‘asappuriso ayaṁ bhavan’”ti?  ‘This fellow is an untrue person’?” 
‘asappuriso ayaṁ bhavan’”ti. 
 
‘sappuriso ayaṁ bhavan’”ti? 
‘This fellow is a true person’?” 
‘sappuriso ayaṁ bhavan’”ti. 
 
‘sappuriso ayaṁ bhavan’”ti? 
‘This fellow is a true person’?” 
‘sappuriso ayaṁ bhavan’”ti. 
 
‘asappuriso ayaṁ bhavan’”ti? 
‘This fellow is an untrue person’?” 
‘asappuriso ayaṁ bhavan’”ti. 
 
asappuriso ayaṁ bhavanti. 
 
sappuriso ayaṁ bhavanti. 
 
sappuriso ayaṁ bhavanti. 
 
asappuriso ayaṁ bhavan’ti. 
 
asappuriso ayaṁ bhavanti. 
 
sappuriso ayaṁ bhavanti. 
 
sappuriso ayaṁ bhavanti. 
 
asappuriso ayaṁ bhavan’ti. 
 

ahaṁ satthā bhavissāmī’”ti?  and I will be your teacher’?” 

‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti.  They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’ 
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”. 
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’” 

Esāhaṁ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā,  So, sir, from this day forth I will not be irritable and bad-tempered. 
Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṁ bandhissāmi. 
I will not be jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

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’. 

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’. 

Avijjā ca bhavataṇhā ca—  Ignorance and craving for continued existence. 

Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.  or rebirth in this or that state. 

“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.” 

‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena samannāgatā bhavissāma sekhabalena, ottappabalena samannāgatā bhavissāma sekhabalena, vīriyabalena samannāgatā bhavissāma sekhabalena, paññābalena samannāgatā bhavissāma sekhabalenā’ti.  ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ 

‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena … ottappabalena … vīriyabalena … paññābalena samannāgatā bhavissāma sekhabalenā’ti.  ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ 

‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena … ottappabalena … vīriyabalena … paññābalena samannāgatā bhavissāma sekhabalenā’ti.  ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ 

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,  If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the realm of divinity.’ 

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,  If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the realm of divinity.’ 

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  He has this good reputation: 

‘yassa vo mātāpitaro bhattuno dassanti atthakāmā hitesino anukampakā anukampaṁ upādāya, tassa bhavissāma pubbuṭṭhāyiniyo pacchānipātiniyo kiṅkārapaṭissāviniyo manāpacāriniyo piyavādiniyo’ti.  ‘Our parents will give us to a husband wanting what’s best, out of kindness and sympathy. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’ 
‘ye te bhattu garuno bhavissanti mātāti vā pitāti vā samaṇabrāhmaṇāti vā, te sakkarissāma garuṁ karissāma mānessāma pūjessāma abbhāgate ca āsanodakena paṭipūjessāmā’ti. 
‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’ 
‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṁsāya samannāgatā, alaṁ kātuṁ alaṁ saṁvidhātun’ti. 
‘We will be deft and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’ 
‘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.’ 

ye bhavanti vicakkhaṇā.  do likewise. 

Imesaṁ kho, gahapati, pañcannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ āyācanahetu vā patthanāhetu vā paṭilābho abhavissa, ko idha kena hāyetha?  If they were, who would lack them? 

Paccatthikā attamanā bhavanti.  your enemies are encouraged. 
Paccatthikāssa dukhitā bhavanti, 
their enemies suffer, 

Paccatthikā attamanā bhavanti.  your enemies are encouraged. 
Paccatthikāssa dukhitā bhavanti, 
their enemies suffer, 

Kālaṁ gati bhavābhavaṁ,  are governed by transmigration— 

‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṁ anuyutto, vipassako kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyutto viharissāmī’ti.  ‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ 
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā, vipassakā kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttā viharissāmā’ti. 
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ 

tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.  A woman or a man, a layperson or a renunciate should often review this. 
kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? 
I shall be the heir of whatever deeds I do, whether good or bad’? 
tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. 
 
‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmi; 
‘It’s not just me who shall be the owner of my deeds and heir to my deeds. 
atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṁ kammaṁ karissanti—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavissantī’ti. 
For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, pass away and are reborn.’ 
Anivatti bhavissāmi, 
there’s no turning back, 

“bhavissanti vajjī, bhavissanti vajjī”ti.  “They will become Vajjis! They will become Vajjis!” 
‘bhavissanti vajjī, bhavissanti vajjī’”ti? 
they will become Vajjis?” 

So sace ākaṅkhiṁ: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,  If I wished: ‘May I multiply myself and become one again … controlling the body as far as the realm of divinity.’ 

Idha, bhikkhave, bhikkhuno ponobhaviko jātisaṁsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.  It’s when a mendicant has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. 
ponobhaviko → ponobbhaviko (sya-all, pts1ed, mr) 

Idha, bhikkhave, bhikkhuno ponobhaviko jātisaṁsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.   

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.  In a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. 
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. 
They too will not develop their physical endurance, ethics, mind, and wisdom. 
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. 
They too will not develop their physical endurance, ethics, mind, and wisdom. 
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. 
Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. 
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. 
They too will not develop their physical endurance, ethics, mind, and wisdom. 
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. 
They too will not develop their physical endurance, ethics, mind, and wisdom. 
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. 
Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. 
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. 
Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. 
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. 
Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. 
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā therā bhikkhū bāhulikā bhavissanti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhissanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. 
The senior mendicants will be indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. 
Sāpi bhavissati bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhissati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. 
They too will become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. 

Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṁ cīvare kalyāṇakāmā.  In a future time there will be mendicants who like nice robes. 
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ piṇḍapāte kalyāṇakāmā. 
Furthermore, in a future time there will be mendicants who like nice almsfood. 
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ senāsane kalyāṇakāmā. 
Furthermore, in a future time there will be mendicants who like nice lodgings. 
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ bhikkhunīsikkhamānāsamaṇuddesehi saṁsaṭṭhā viharissanti. 
Furthermore, in a future time there will be mendicants who mix closely with nuns, trainee nuns, and novice nuns. 
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ ārāmikasamaṇuddesehi saṁsaṭṭhā viharissanti. 
Furthermore, in a future time there will be mendicants who mix closely with monastery attendants and novices. 

‘ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti.  ‘This teacher has impure ethical conduct, but claims to be ethically pure. 
‘ayaṁ kho bhavaṁ satthā aparisuddhājīvo samāno parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. 
‘This teacher has impure livelihood, but claims to have pure livelihood. 
‘ayaṁ kho bhavaṁ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. 
‘This teacher has impure teaching, but claims to have pure teaching. 
‘ayaṁ kho bhavaṁ satthā aparisuddhaveyyākaraṇo samāno parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. 
‘This teacher has impure answers, but claims to have pure answers. 
‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. 
‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision. 

evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti.  In this way you’ll become just like the fifth person.’ 
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. 
In this way you’ll become just like the fifth person.’ 
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. 
In this way you’ll become just like the fifth person.’ 
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. 
In this way you’ll become just like the fifth person.’ 

yaṁ kammaṁ karissati kalyāṇaṁ vā pāpakaṁ vā tassa dāyādo bhavissatī’ti;  They shall be the heir of whatever deeds they do, whether good or bad.’ 

Mandattā momūhattā paraṁ pañhaṁ pucchati, pāpiccho icchāpakato paraṁ pañhaṁ pucchati, paribhavaṁ paraṁ pañhaṁ pucchati, aññātukāmo paraṁ pañhaṁ pucchati, atha vā panevaṁcitto paraṁ pañhaṁ pucchati:  Someone asks a question of another from stupidity and folly. Or they ask from corrupt wishes, being of wishful temperament. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought, 

Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti.  Don’t you have any compassion for a senior mendicant who is being harassed?” 

“kiṁ nu kho, āvuso bhaddaji, dassanānaṁ aggaṁ, kiṁ savanānaṁ aggaṁ, kiṁ sukhānaṁ aggaṁ, kiṁ saññānaṁ aggaṁ, kiṁ bhavānaṁ aggan”ti?  “Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?” 
Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṁ bhavānaṁ aggan”ti. 
There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.” 
Yathā bhūtassa anantarā āsavānaṁ khayo hoti, idaṁ bhavānaṁ aggan”ti. 
The state of existence in which the defilements end in the present life is the best state of existence.” 

Ayyo hi nāma gavesī sīlesu paripūrakārī bhavissati.  and now he will fulfill the precepts. 
Ayyo hi nāma gavesī brahmacārī bhavissati ārācārī virato methunā gāmadhammā. 
 
Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā. 
 

Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.  for Mister Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. 
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ ime pañca brāhmaṇe jāneyyan”ti. 
Mister Gotama, please teach me this matter so I can learn about these five brahmins.” 
‘kasmā bhavaṁ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṁ kappetī’ti? 
‘My good man, why is it that you claim to be a brahmin, but you earn a living by any kind of work?’ 
Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
Excellent, Mister Gotama! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  “Excellent, Mister Gotama! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

“Handa kuto nu bhavaṁ piṅgiyānī āgacchati divā divassā”ti?  “So, Piṅgiyānī, where are you coming from in the middle of the day?” 
“Taṁ kiṁ maññati bhavaṁ piṅgiyānī samaṇassa gotamassa paññāveyyattiyaṁ? Paṇḍito maññe”ti? 
“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?” 
“Uḷārāya khalu bhavaṁ piṅgiyānī samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti. 
“Mister Piṅgiyānī praises the ascetic Gotama with magnificent praise indeed.” 
Pasatthappasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti. 
He is praised by the praised as the first among gods and humans.” 
“Kiṁ pana bhavaṁ piṅgiyānī atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti? 
“But for what reason are you so devoted to the ascetic Gotama?” 
Esāhaṁ, bho piṅgiyāni, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 
Upāsakaṁ maṁ bhavaṁ piṅgiyānī dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
From this day forth, may Mister Piṅgiyānī remember me as a lay follower who has gone for refuge for life.” 

aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.  They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ 
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 

atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati.   

‘nakulamātā gahapatānī mamaccayena na dassanakāmā bhavissati bhagavato na dassanakāmā bhikkhusaṅghassā’ti.  ‘When I’ve gone, the housewife Nakula’s mother won’t want to see the Buddha and his Saṅgha of mendicants.’ 
Ahañhi, gahapati, tavaccayena dassanakāmatarā ceva bhavissāmi bhagavato, dassanakāmatarā ca bhikkhusaṅghassa. 
When you’ve gone, I’ll want to see the Buddha and his mendicant Saṅgha even more. 

‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā, vipassakā kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ, bhāvanānuyogamanuyuttā viharissāmā’ti.  ‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ 

Te hi nāma so, bhikkhave, tiracchānagate pāṇe vajjhe vadhāyupanīte pāpakena manasānupekkhamāno neva hatthiyāyī bhavissati na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasissati.  By regarding even animals led to the slaughter with bad intentions he did not get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. 
nāma → idaṁ padaṁ bahūsu, manasānupekkhamāno → tasmā so (sya-all, mr) | bhavissati → hoti (sya-all, mr) | ajjhāvasissati → ajjhāvasati (sya-all, mr) 

jātimaraṇasambhave;  the origin of birth and death, 

Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.  Relying on this, some sentient beings become pure in this way. 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. 
 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. 
 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. 
 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. 
 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. 
Relying on this, some sentient beings become pure in this way. 

“Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī”ti?  “Since this is so, do we find sentient beings who initiate activity?” 
“Yaṁ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṁ sattānaṁ attakāro ayaṁ parakāro. 
“Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another. 

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:  He has this good reputation: 
Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. 
Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. 
evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. 
In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. 

“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ?  «Господин Ананда, так как же следует понимать учение Благословенного, когда некто ведёт целомудренную жизнь, а другой не целомудренную, [но] оба имеют в точности одинаковую участь в будущей жизни? 
“Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? 
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? 
Господин Ананда, так как же следует понимать учение Благословенного, когда некто ведёт целомудренную жизнь, а другой не целомудренную, [но] оба имеют в точности одинаковую участь в будущей жизни?» 
How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” 
‘kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. 
 
 
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? 
 
 
Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. 
Ананда, если бы Исидатта обладал тем же нравственным поведением, что и Пурана, то Пурана даже бы и не узнал о его участи. 
If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. 
Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. 
А если бы Пурана обладал тем же пониманием, что и Исидатта, то Исидатта даже бы и не узнал о его участи. 
And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. 

bhavasaṁyojanakkhaye.  Исчерпание связанности бытия 
‘My freedom is unshakable.’ 

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.  From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

“Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa na evaṁ hoti:  “Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think: 
“yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa na evaṁ hoti: 
“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think: 

Khattiyānampi bhavaṁ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Brāhmaṇānampi bhavaṁ gotamo jānāti …pe… gahapatīnampi bhavaṁ gotamo jānāti … itthīnampi bhavaṁ gotamo jānāti … corānampi bhavaṁ gotamo jānāti … samaṇānampi bhavaṁ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca.  Mister Gotama knows the ambition, preoccupation, fixation, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics. 
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti;  When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. 
Seyyathāpi, brāhmaṇa, ye keci khuddarājāno sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavattī aggamakkhāyati; 
All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. 
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.  ‘Because, my good sir, a violent storm came and felled and uprooted my home.’ 
‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti? 
‘Well, did you stand by your tree’s duty when the storm came?’ 
‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti. 
‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’ 
‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti. 
‘God, if you were to stand by a tree’s duty, your home may be as it was before.’ 
‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti. 
‘I will stand by a tree’s duty! May my home be as it was before!’ 
‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. 
‘We will have no malicious intent for those who we want to have as our spiritual companions.’ 

“Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti—  «Учитель, когда монах – арахант, чьи пятна [умственных загрязнений] уничтожены, который прожил святую жизнь, сделал то, что следовало сделать, сбросил тяжкий груз, достиг своей цели, полностью уничтожил путы существования, и всецело освободился посредством окончательного знания, он устремлён к шести вещам: 
“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is dedicated to six things. 

‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.  ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ 

Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?  Would it be right to say that now dust will never appear at this crossroad again?” 
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti. 
For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.” 
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? 
Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?” 
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti. 
For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.” 
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? 
Would it be right to say that now waves will never appear in this lake again?” 
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? 
Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?” 
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti. 
For it is quite possible that the ruler or their chief minister will depart from that woodland grove so that the chirping of crickets will be heard there again.” 

taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.  for craving weaves one to being reborn in one state of existence or another. 
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. 
 
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. 
 
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. 
 
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. 
 
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. 
for craving weaves one to being reborn in one state of existence or another. 
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. 
for craving weaves one to being reborn in one state of existence or another. 

“So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto.  “Ānanda, that mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant. 
Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. 
Nevertheless, their skillful root is unbroken, and from that the skillful will appear. 
Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. 
So this person is not liable to decline in the future.’ 
Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. 
 
Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. 
This person is not liable to decline in the future … 
Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. 
Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear. 
Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. 
So this person is still liable to decline in the future.’ 
Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. 
 
Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. 
This person is still liable to decline in the future … 
Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. 
So this person is still liable to decline in the future.’ 
“Seyyathāpi vā pana, ānanda, sāyanhasamayaṁ sūriye ogacchante, jāneyyāsi tvaṁ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti? 
“Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?” 
Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. 
This person is still liable to decline in the future … 
Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. 
So this person is not liable to decline in the future.’ 
“Seyyathāpi vā panānanda, rattiyā paccūsasamayaṁ sūriye uggacchante, jāneyyāsi tvaṁ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti? 
“Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?” 
Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. 
This person is not liable to decline in the future … 

Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.  Чувственные удовольствия следует понять. Источник и происхождение чувственных удовольствий следует понять. Разнообразие чувственных удовольствий следует понять. Результат чувственных удовольствий следует понять. Прекращение чувственных удовольствий следует понять. Путь, ведущий к прекращению чувственных удовольствий, следует понять. 
Чувственные удовольствия следует почувствовать. Условие проявления чувственных удовольствий следует почувствовать. Разнообразие чувственных удовольствий следует почувствовать. Результат чувственных удовольствий следует почувствовать. Истечение чувственных удовольствий следует почувствовать. Путь, ведущий к истечению чувственных удовольствий, следует почувствовать. 
Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. 
Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā. 
Чувства следует понять. Источник и происхождение чувств следует понять. Разнообразие чувств следует понять. Результат чувств следует понять. Прекращение чувств следует понять. Путь, ведущий к прекращению чувств, следует понять. 
Чувства следует почувствовать. Условие проявления чувств следует почувствовать. Разнообразие чувств следует почувствовать. Результат чувств следует почувствовать. Истечение чувств следует почувствовать. Путь, ведущий к истечению чувств, следует почувствовать. 
Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. 
Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā. 
Восприятия следует понять. Источник и происхождение восприятий следует понять. Разнообразие восприятий следует понять. Результат восприятий следует понять. Прекращение восприятий следует понять. Путь, ведущий к прекращению восприятий, следует понять. 
Восприятия следует почувствовать. Условие проявления восприятий следует почувствовать. Разнообразие восприятий следует почувствовать. Результат восприятий следует почувствовать. Истечение восприятий следует почувствовать. Путь, ведущий к истечению восприятий, следует почувствовать. 
Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. 
Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā. 
Пятна [загрязнений ума] следует понять. Источник и происхождение пятен следует понять. Разнообразие пятен следует понять. Результат пятен следует понять. Прекращение пятен следует понять. Путь, ведущий к прекращению пятен, следует понять. 
Пятна [загрязнений ума] следует почувствовать. Условие проявления пятен следует почувствовать. Разнообразие пятен следует почувствовать. Результат пятен следует почувствовать. Истечение пятен следует почувствовать. Путь, ведущий к истечению пятен, следует почувствовать. 
Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. 
Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā. 
Камму следует понять. Источник и происхождение каммы следует понять. Разнообразие каммы следует понять. Результат каммы следует понять. Прекращение каммы следует понять. Путь, ведущий к прекращению каммы, следует понять. 
Поступки следует почувствовать. Условие проявления поступков следует почувствовать. Разнообразие поступков следует почувствовать. Результат поступков следует почувствовать. Истечение поступков следует почувствовать. Путь, ведущий к истечению поступков, следует почувствовать. 
Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. 
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā. 
Боль следует почувствовать. Условие проявления боли следует почувствовать. Разнообразие боли следует почувствовать. Результат боли следует почувствовать. Истечение боли следует почувствовать. Путь, ведущий к истечению боли, следует почувствовать. 
Страдания следует понять. Источник и происхождение страданий следует понять. Разнообразие страданий следует понять. Результат страданий следует понять. Прекращение страданий следует понять. Путь, ведущий к прекращению страданий, следует понять. 
Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known. 
‘Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṁ vuttaṁ. 
Когда было сказано: «Чувственные удовольствия следует понять… Путь, ведущий к прекращению чувственных удовольствий, следует понять» – 
Когда было сказано: «Чувственные удовольствия следует почувствовать… Путь, ведущий к истечению чувственных удовольствий, следует почувствовать» – 
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, 
Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo? 
И каков, монахи, источник и происхождение чувственных удовольствий? 
И каков, монахи, Условие проявления чувственных удовольствий? 
And what is the source of sensual pleasures? 
Phasso, bhikkhave, kāmānaṁ nidānasambhavo. 
Контакт является их источником и происхождением. 
Contact is their source. 
Yato kho, bhikkhave, ariyasāvako evaṁ kāme pajānāti, evaṁ kāmānaṁ nidānasambhavaṁ pajānāti, evaṁ kāmānaṁ vemattataṁ pajānāti, evaṁ kāmānaṁ vipākaṁ pajānāti, evaṁ kāmanirodhaṁ pajānāti, evaṁ kāmanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kāmanirodhaṁ. 
Когда, монахи, ученик Благородных так понимает чувственные удовольствия, источник и происхождение чувственных удовольствий, результат чувственных удовольствий, прекращение чувственных удовольствий, и путь, ведущий к прекращению чувственных удовольствий, [то тогда] он понимает, что эта проникающая святая жизнь является прекращением чувственных удовольствий5. 
Когда, монахи, ученик Благородных так понимает чувственные удовольствия, Условие проявления чувственных удовольствий, результат чувственных удовольствий, Истечение чувственных удовольствий, и путь, ведущий к истечению чувственных удовольствий, [то тогда] он понимает, что эта проникающая святая жизнь является истечением чувственных удовольствий5. 
When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures. 
Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo? 
И каков источник и происхождение чувств? 
И каково условие проявления чувств? 
And what is the source of feelings? 
Phasso, bhikkhave, vedanānaṁ nidānasambhavo. 
Контакт является их источником и происхождением. 
Contact is their source. 
Yato kho, bhikkhave, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanānaṁ nidānasambhavaṁ pajānāti, evaṁ vedanānaṁ vemattataṁ pajānāti, evaṁ vedanānaṁ vipākaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti. So imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti vedanānirodhaṁ. 
Когда, монахи, ученик Благородных так понимает чувства, источник и происхождение чувств, результат чувств, прекращение чувств, и путь, ведущий к прекращению чувств, [то тогда] он понимает, что эта проникающая святая жизнь является прекращением чувств. 
Когда, монахи, ученик Благородных так понимает чувства, Условие проявления чувств, результат чувств, Истечение чувств, и путь, ведущий к истечению чувств, [то тогда] он понимает, что эта проникающая святая жизнь является истечением чувств. 
When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings. 
Katamo ca, bhikkhave, saññānaṁ nidānasambhavo? 
И каков источник и происхождение восприятий? 
И каково условие проявления восприятий? 
And what is the source of perceptions? 
Phasso, bhikkhave, saññānaṁ nidānasambhavo. 
Контакт является их источником и происхождением. 
Contact is their source. 
Yato kho, bhikkhave, ariyasāvako evaṁ saññaṁ pajānāti, evaṁ saññānaṁ nidānasambhavaṁ pajānāti, evaṁ saññānaṁ vemattataṁ pajānāti, evaṁ saññānaṁ vipākaṁ pajānāti, evaṁ saññānirodhaṁ pajānāti, evaṁ saññānirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti saññānirodhaṁ. 
Когда, монахи, ученик Благородных так понимает восприятия, источник и происхождение восприятий, результат восприятий, прекращение восприятий, и путь, ведущий к прекращению восприятий, [то тогда] он понимает, что эта проникающая святая жизнь является прекращением восприятий. 
Когда, монахи, ученик Благородных так понимает восприятия, Условие проявления восприятий, результат восприятий, Истечение восприятий, и путь, ведущий к истечению восприятий, [то тогда] он понимает, что эта проникающая святая жизнь является истечением восприятий. 
When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception. 
kāmāsavo, bhavāsavo, avijjāsavo. 
пятно чувственности, пятно существования, пятно невежества. 
the defilements of sensuality, desire to be reborn, and ignorance. 
Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo? 
И каков источник и происхождение пятен? 
И каково условие проявления пятен? 
And what is the source of defilements? 
Avijjā, bhikkhave, āsavānaṁ nidānasambhavo. 
Невежество является их источником и происхождением. 
Ignorance is the source of defilements. 
Yato kho, bhikkhave, ariyasāvako evaṁ āsave pajānāti, evaṁ āsavānaṁ nidānasambhavaṁ pajānāti, evaṁ āsavānaṁ vemattataṁ pajānāti, evaṁ āsavānaṁ vipākaṁ pajānāti, evaṁ āsavānaṁ nirodhaṁ pajānāti, evaṁ āsavānaṁ nirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti āsavanirodhaṁ. 
Когда, монахи, ученик Благородных так понимает пятна, источник и происхождение пятен, результат пятен, прекращение пятен, и путь, ведущий к прекращению пятен, [то тогда] он понимает, что эта проникающая святая жизнь является прекращением пятен. 
Когда, монахи, ученик Благородных так понимает пятна, Условие проявления пятен, результат пятен, Истечение пятен, и путь, ведущий к истечению пятен, [то тогда] он понимает, что эта проникающая святая жизнь является истечением пятен. 
When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements. 
Katamo ca, bhikkhave, kammānaṁ nidānasambhavo? 
И каков источник и происхождение каммы? 
И каково условие проявления поступка? 
And what is the source of deeds? 
Phasso, bhikkhave, kammānaṁ nidānasambhavo. 
Контакт является его источником и происхождением. 
Контакт является её источником и происхождением. 
Contact is their source. 
Yato kho, bhikkhave, ariyasāvako evaṁ kammaṁ pajānāti, evaṁ kammānaṁ nidānasambhavaṁ pajānāti, evaṁ kammānaṁ vemattataṁ pajānāti, evaṁ kammānaṁ vipākaṁ pajānāti, evaṁ kammanirodhaṁ pajānāti, evaṁ kammanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kammanirodhaṁ. 
Когда, монахи, ученик Благородных так понимает камму, источник и происхождение каммы, результат каммы, прекращение каммы, и путь, ведущий к прекращению каммы, [то тогда] он понимает, что эта проникающая святая жизнь является прекращением каммы. 
Когда, монахи, ученик Благородных так понимает поступки, Условие проявления поступков, результат поступков, Истечение поступков, и путь, ведущий к истечению поступков, [то тогда] он понимает, что эта проникающая святая жизнь является истечением поступков. 
When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds. 
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. 
Когда так было сказано: «Боль следует почувствовать. Условие проявления боли следует почувствовать. Разнообразие боли следует почувствовать. Результат боли следует почувствовать. Истечение боли следует почувствовать. Путь, ведущий к истечению боли, следует почувствовать.» – 
Когда так было сказано: «Страдания следует понять… Путь, ведущий к прекращению страданий, следует понять» – 
‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ 
Katamo ca, bhikkhave, dukkhassa nidānasambhavo? 
И каков источник и происхождение страданий? 
И каково условие проявления боли? 
And what is the source of suffering? 
Taṇhā, bhikkhave, dukkhassa nidānasambhavo. 
Жажда является их источником и происхождением. 
Цепляние является их источником и происхождением. 
Craving is the source of suffering. 
Yato kho, bhikkhave, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhassa nidānasambhavaṁ pajānāti, evaṁ dukkhassa vemattataṁ pajānāti, evaṁ dukkhassa vipākaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti dukkhanirodhaṁ. 
Когда, монахи, ученик Благородных так понимает брль, Условие проявления боли, результат боли, Истечение боли, и путь, ведущий к истечению боли, [то тогда] он понимает, что эта проникающая святая жизнь является истечением боли. 
Когда, монахи, ученик Благородных так понимает страдания, источник и происхождение страданий, результат страданий, прекращение страданий, и путь, ведущий к прекращению страданий, [то тогда] он понимает, что эта проникающая святая жизнь является прекращением страданий. 
When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering. 
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. 
Когда так было сказано: «Боль следует почувствовать. Условие проявления боли следует почувствовать. Разнообразие боли следует почувствовать. Результат боли следует почувствовать. Истечение боли следует почувствовать. Путь, ведущий к истечению боли, следует почувствовать.» – 
Когда так было сказано: «Страдания следует понять… Путь, ведущий к прекращению страданий, следует понять» – 
‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ 

“‘So vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena na ekodibhāvādhigatena anekavihitaṁ iddhividhaṁ paccanubhavissati—ekopi hutvā bahudhā bhavissati, bahudhāpi hutvā eko bhavissati …pe… yāva brahmalokāpi kāyena vasaṁ vattessatī’ti netaṁ ṭhānaṁ vijjati.  “Mendicants, it is quite impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. 
‘So vata, bhikkhave, bhikkhu santena samādhinā paṇītena paṭippassaddhiladdhena ekodibhāvādhigatena anekavihitaṁ iddhividhaṁ paccanubhavissati …pe… yāva brahmalokāpi kāyena vasaṁ vattessatī’ti ṭhānametaṁ vijjati. 
But it’s quite possible that a mendicant who has immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power … 

Abhabbo diṭṭhisampanno puggalo satthari agāravo viharituṁ appatisso, abhabbo diṭṭhisampanno puggalo dhamme agāravo viharituṁ appatisso, abhabbo diṭṭhisampanno puggalo saṅghe agāravo viharituṁ appatisso, abhabbo diṭṭhisampanno puggalo sikkhāya agāravo viharituṁ appatisso, abhabbo diṭṭhisampanno puggalo anāgamanīyaṁ vatthuṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo aṭṭhamaṁ bhavaṁ nibbattetuṁ.  A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, the teaching, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth. 

“‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṁ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati.  “Mendicants, it is quite impossible for a mendicant who regards any condition as permanent to accept views that conform with the teaching. 
‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṁ vijjati. 
It’s quite possible for a mendicant who regards all conditions as impermanent to accept views that conform with the teaching. 

“‘So vata, bhikkhave, bhikkhu nibbānaṁ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati.  “Mendicants, it is quite impossible for a mendicant who regards extinguishment as suffering to accept views that conform with the teaching. … 
‘So vata, bhikkhave, bhikkhu nibbānaṁ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṁ vijjati. 
It’s quite possible for a mendicant who regards extinguishment as pleasurable to accept views that conform with the teaching. …” 

‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṁ bhavissati, saṁyojanā ca me pahānaṁ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti.  ‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ 

‘Sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati, seyyathāpi ukkhittāsike vadhake.  ‘Perception of disillusionment will be established in me for all conditions, like a killer with a drawn sword.’ 
Sabbalokā ca me mano vuṭṭhahissati, nibbāne ca santadassāvī bhavissāmi, anusayā ca me samugghātaṁ gacchissanti, kiccakārī ca bhavissāmi, satthā ca me pariciṇṇo bhavissati mettāvatāyā’ti. 
‘My mind will rise above the whole world.’ ‘I will see extinguishment as peaceful.’ ‘My underlying tendencies will be uprooted.’ ‘I will fulfill my duty.’ ‘I will have served my Teacher with love.’ 

Sabbaloke ca atammayo bhavissāmi, ahaṅkārā ca me uparujjhissanti, mamaṅkārā ca me uparujjhissanti, asādhāraṇena ca ñāṇena samannāgato bhavissāmi, hetu ca me sudiṭṭho bhavissati, hetusamuppannā ca dhammā.  ‘I will not be determined by anything in the world.’ ‘My I-making will stop.’ ‘My mine-making will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’ 

Bhavasutta  States of Existence 
“Tayome, bhikkhave, bhavā pahātabbā, tīsu sikkhāsu sikkhitabbaṁ. 
“Mendicants, you should give up these three states of existence. And you should train in three trainings. 
Katame tayo bhavā pahātabbā? 
What are the three states of existence you should give up? 
Kāmabhavo, rūpabhavo, arūpabhavo— 
Existence in the sensual realm, the realm of luminous form, and the formless realm. 
ime tayo bhavā pahātabbā. 
These are the three states of existence you should give up. 
Yato kho, bhikkhave, bhikkhuno ime tayo bhavā pahīnā honti, imāsu ca tīsu sikkhāsu sikkhitasikkho hoti— 
When a mendicant has given up these three states of existence and has trained in these three trainings 

Kāmataṇhā, bhavataṇhā, vibhavataṇhā—  Craving for sensual pleasures, craving to continue existence, and craving to end existence. 
Bhavā taṇhāyekā dasāti. 
" 

Anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.  The fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. 

bhavarāgasaṁyojanassa …   
bhavarāgasaṁyojanaṁ … 
 

Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.  The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. 

bhavarāgānusayassa …   
bhavarāgānusayo … 
 

Yāvakīvañca, licchavī, vajjī abhiṇhaṁ sannipātā bhavissanti sannipātabahulā;  As long as the Vajjis meet frequently and have many meetings, 
Yāvakīvañca, licchavī, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati: 
As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that 

“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  “As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline. 
“Sutaṁ metaṁ, bhante: ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati—kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsuṁ vihareyyun’”ti. 
“I have heard that, sir.” 
“Yāvakīvañca, ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati: ‘kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsuṁ vihareyyun’ti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti. 
“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.” 

Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline. 
Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobhavikāya na vasaṁ gacchissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. 
As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline. 
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. 
As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline. 

Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti, na kammaratā, na kammārāmataṁ anuyuttā; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline. 
Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti …pe… 
As long as they don’t enjoy talk … 
na niddārāmā bhavissanti … 
sleep … 
na saṅgaṇikārāmā bhavissanti … 
company … 
na pāpicchā bhavissanti na pāpikānaṁ icchānaṁ vasaṁ gatā … 
they don’t have corrupt wishes, falling under the sway of corrupt wishes … 
na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā … 
they don’t have bad friends, companions, and associates … 

Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  As long as the mendicants are faithful … 
Yāvakīvañca, bhikkhave, bhikkhū hirimanto bhavissanti …pe… 
conscientious … 
ottappino bhavissanti … 
prudent … 
bahussutā bhavissanti … 
learned … 
āraddhavīriyā bhavissanti … 
energetic … 
satimanto bhavissanti … 
mindful … 
paññavanto bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. 
wise, they can expect growth, not decline. 

Parābhavasutta  Downfalls for a Lay Follower 
Parābhavasutta → upāsakaparābhavasuttaṁ (bj) 
“Sattime, bhikkhave, upāsakassa parābhavā …pe… 
“Mendicants, there are these seven downfalls for a lay follower … 
sattime, bhikkhave, upāsakassa sambhavā. 
There are these seven successes for a lay follower. 
Ime kho, bhikkhave, satta upāsakassa sambhavāti. 
These are the seven successes for a lay follower. 
vipatti ca parābhavoti. 

Ovadatu maṁ bhavaṁ gotamo.  May Mister Gotama please advise 
Anusāsatu maṁ bhavaṁ gotamo yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. 
and instruct me. It will be for my lasting welfare and happiness.” 
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti. 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life. 

“bhavampi no gotamo brahmacārī paṭijānātī”ti?  “Does Mister Gotama claim to be celibate?” 
api ca kho aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti. 
However, they live the celibate life wishing to be reborn in one of the orders of gods. They think: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ 
akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. 
‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” 
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti …pe….  Just as they performed great sacrifices, I will share a gift.’ … 
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti; 
 
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti; 
 

Etañceva me bhavissati ātitheyyan”ti.  Then that will also be your offering to me as your guest.” 
Etañceva me bhavissati ātitheyyan’ti. 
Then that will also be your offering to me as your guest.’ 

‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati.  ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. 
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. 
They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. 
Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. 
But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, desire to be reborn, and ignorance. 
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. 
 
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. 
 
Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. 
 
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. 
‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. 
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. 
They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. 
Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. 
But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance. 
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. 
‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. 
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. 
They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. 
Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. 
But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance. 
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. 
‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. 
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. 
They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. 
Tañca khvassa padaṁ sabbena sabbaṁ sacchikataṁ hoti, tassa sabbena sabbaṁ mānānusayo pahīno hoti, sabbena sabbaṁ bhavarāgānusayo pahīno hoti, sabbena sabbaṁ avijjānusayo pahīno hoti. 
And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance. 

kodhajāto parābhavo.  for anger leads to their downfall. 

Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti.  Когда дождя не выпадает, растительная жизнь и зелень, целебные растения, травы и огромные лесные деревья высыхают и перестают существовать. 
When this happens, the plants and seeds, the herbs, grass, and big trees wither away and dry up, and are no more. 
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati. 
Через длительный период приходит время, когда появляется второе солнце. 
There comes a time when, after a very long period has passed, a second sun appears. 
Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā tā ussussanti visussanti, na bhavanti. 
С появлением второго солнца небольшие реки и озёра высыхают и испаряются, и перестают существовать. 
When this happens, the streams and pools wither away and dry up, and are no more. 
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati. 
Через длительный период приходит время, когда появляется третье солнце. 
There comes a time when, after a very long period has passed, a third sun appears. 
gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti. 
Ганг, Ямуна, Чиравати, Сарабху, и Махи – высыхают и испаряются, и перестают существовать. 
the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—wither away and dry up, and are no more. 
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati. 
Через длительный период приходит время, когда появляется четвёртое солнце. 
There comes a time when, after a very long period has passed, a fourth sun appears. 
anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti. 
Анотатта, Сихапапата, Ратхакара, Каннамунда, Кунала, Чхадданта, и Мандакини – высыхают и испаряются, и перестают существовать. 
the Anotattā, Sīhapapātā, Rathakārā, Kaṇṇamuṇḍā, Kuṇālā, Chaddantā, and Mandākinī—wither away and dry up, and are no more. 
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati. 
Через длительный период приходит время, когда появляется пятое солнце. 
There comes a time when, after a very long period has passed, a fifth sun appears. 
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. 
Через длительный период приходит время, когда появляется шестое солнце. 
There comes a time when, after a very long period has passed, a sixth sun appears. 
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati. 
Через длительный период приходит время, когда появляется седьмое солнце. 
There comes a time when, after a very long period has passed, a seventh sun appears. 
Sattamassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti. 
С появлением седьмого солнца эта великая земля и Синеру, царь всех гор, вспыхивает пламенем, ярко полыхает, становится единой грудой пламени. 
When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire. 
‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi? 
«Эта великая земля и Синеру, царь всех гор, сгорит, будет разрушена и перестанет существовать?» 
this earth and Sineru, king of mountains, will burn and crumble and be no more, except for one who has seen the truth? 
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. 
[Теперь же] благородное нравственное поведение, монахи, было понятно и постигнуто. Благородное сосредоточение было понятно и постигнуто. Благородная мудрость была понята и постигнута. Благородное освобождение было понятно и постигнуто. Жажда к существованию была отрезана. Проводник к существованию был уничтожен. Не будет более нового существования». 
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.” 

Tattha evaṁ upasaṅkamitabbaṁ, evaṁ ṭhātabbaṁ, evaṁ kattabbaṁ, evaṁ nisīditabbaṁ, evaṁ bhāsitabbaṁ, evaṁ tuṇhī bhavitabban’ti.  This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.’ 
evaṁ tuṇhī bhavitabban’ti, nayidha ‘parisaññū’ti vucceyya. 
they would not be called ‘one who knows assemblies’. 
Tattha evaṁ upasaṅkamitabbaṁ, evaṁ ṭhātabbaṁ, evaṁ kattabbaṁ, evaṁ nisīditabbaṁ, evaṁ bhāsitabbaṁ, evaṁ tuṇhī bhavitabban’ti, tasmā ‘parisaññū’ti vuccati. 
they are called ‘one who knows assemblies’. 

‘paṇḍupalāso dāni pāricchattako koviḷāro nacirasseva dāni pannapalāso bhavissatī’ti.  ‘Now the leaves on the Shady Orchid Tree have turned brown! It won’t be long until they fall.’ 
‘pannapalāso dāni pāricchattako koviḷāro nacirasseva dāni jālakajāto bhavissatī’ti. 
‘Now the leaves on the Shady Orchid Tree have fallen. It won’t be long until its foliage starts to regrow.’ 
‘jālakajāto dāni pāricchattako koviḷāro nacirasseva dāni khārakajāto bhavissatī’ti. 
‘Now the foliage of the Shady Orchid Tree has started to regrow. It won’t be long until it’s ready to grow flowers and leaves separately.’ 
‘khārakajāto dāni pāricchattako koviḷāro nacirasseva dāni kuṭumalakajāto bhavissatī’ti. 
‘Now the Shady Orchid Tree is ready to grow flowers and leaves separately. It won’t be long until buds start to form.’ 
‘kuṭumalakajāto dāni pāricchattako koviḷāro nacirasseva dāni korakajāto bhavissatī’ti. 
‘Now the buds of the Shady Orchid Tree have started to form. It won’t be long until the buds burst.’ 
‘korakajāto dāni pāricchattako koviḷāro nacirasseva dāni sabbaphāliphullo bhavissatī’ti. 
‘Now the buds of the Shady Orchid Tree have burst. It won’t be long until it fully blossoms.’ 

Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca.  Then these qualities will not only be purified in me, but will be better known as purified. 
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. 
Then it will not only be purified, but will be better known as purified.’ 
Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti. 
Then these qualities will not only be purified in me, but will be better known as purified.” 
Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. 
 
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. 
 
Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti. 
 
So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching. 
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher and the teaching to respect the Saṅgha. 
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, and the Saṅgha to respect the training. 
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, and the training to respect immersion. 
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, and immersion to respect diligence. 
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence to respect hospitality. 
So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. 
It is quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. … 
So vata, bhante, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
 
So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṁ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. 
It’s quite possible for a mendicant who respects the Teacher to respect the teaching. … 
So vata, bhante, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṁ vijjati. 
 
So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati …pe… 
It is quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching. … 
So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
 
So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṁ ṭhānaṁ vijjati …pe… yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. 
It is quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. … 
So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo …pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
 
So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṁ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. 
It’s quite possible for a mendicant who does respect the Teacher to respect the teaching. … 
So vata, sāriputta, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṁ vijjati. 
 

Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti, pūtikāni bhavanti.  Представьте, монахи, как если бы морской корабль был бы оснащён такелажем, который бы изнашивался в воде в течение шести месяцев. Его бы вытащили на сушу во время холодного сезона, и его такелаж далее подвергался бы атакам ветра и солнца. Затопленный дождём из дождевого облака, такелаж легко бы обвалился и прогнил. 
Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. 
Evamevaṁ kho, bhikkhave, bhāvanaṁ anuyuttassa bhikkhuno viharato appakasireneva saṁyojanāni paṭippassambhanti, pūtikāni bhavantī”ti. 
Точно также, монахи, когда монах настроен на развитие, его оковы с лёгкостью разваливаются и прогнивают». 
In the same way, when a mendicant is committed to development their fetters readily collapse and rot away.” 

‘yesañca mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.  «Когда мы используем одеяния, еду, жилища, лекарства и обеспечения для больных, то все эти услуги, предоставляемые нам [другими людьми], принесут им большой плод и пользу, а этот наш уход из домохозяйской жизни в жизнь бездомную не будет бесплодным, но будет плодородным и плодотворным». 
‘Our use of robes, almsfood, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them. And our going forth will not be wasted, but will be fruitful and fertile.’ 

‘na no sabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti.  ‘We will have no malicious intent for our spiritual companions.’ 

Kalampi te nānubhavanti soḷasiṁ;  of the mind developed with love, 

Sammappajānāti bhavassa pāragū”ti.  they who have gone beyond rebirth understand rightly.” 

Sammappajānāti bhavassa pāragū”ti.  they who have gone beyond rebirth understand rightly.” 

‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.  ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ 

Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.  for Mister Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. 
“Arasarūpo bhavaṁ gotamo”ti. 
“Mister Gotama lacks taste.” 
“Nibbhogo bhavaṁ gotamo”ti. 
“Mister Gotama is indelicate.” 
“Akiriyavādo bhavaṁ gotamo”ti. 
“Mister Gotama is a teacher of inaction.” 
“Ucchedavādo bhavaṁ gotamo”ti. 
“Mister Gotama is a teacher of annihilationism.” 
“Jegucchī bhavaṁ gotamo”ti. 
“Mister Gotama is disgusted.” 
“Venayiko bhavaṁ gotamo”ti. 
“Mister Gotama is an exterminator.” 
“Tapassī bhavaṁ gotamo”ti. 
“Mister Gotama is a mortifier.” 
“Apagabbho bhavaṁ gotamo”ti. 
“Mister Gotama is immature.” 
Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi. 
I say that an immature person is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. 
Tathāgatassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. 
The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. 
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. 
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. 
“jeṭṭho bhavaṁ gotamo, seṭṭho bhavaṁ gotamo. 
“Mister Gotama is the eldest! Mister Gotama is the best! 
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” 

“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.  “That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. 
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. 
 
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. 
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. 
Yassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi. 
I say that an immature person is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. 
Tathāgatassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. 
The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. 

‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ; yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ, na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.  ‘Gladly, let my skin, sinews, and bones remain! Let the blood and flesh waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’ 

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro;  Когда ты обдумываешь эти восемь мыслей великой личности и обретаешь без сложностей и проблем эти четыре джханы, что являются высшим умом и приятными пребываниями в этой самой жизни, то тогда, по мере того как ты живёшь, довольствуясь [тем, что есть], твоё одеяние из обносков будет представляться тебе тем же самым, чем представляется сундук, полный различных цветных одежд, домохозяину или сыну домохозяина. 
First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child. 
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano; 
Когда ты обдумываешь эти восемь мыслей великой личности и обретаешь без сложностей и проблем эти четыре джханы, что являются высшим умом и приятными пребываниями в этой самой жизни, то тогда, по мере того как ты живёшь, довольствуясь [тем, что есть], остатки еды, полученные как подаяние, будут представляться тебе тем же самым, чем представляется блюдо из риса, очищенного от чёрных зёрен, приправленное различными подливками и карри, домохозяину или сыну домохозяина. 
As you live contented your scraps of almsfood will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child. 
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ; 
Когда ты обдумываешь эти восемь мыслей великой личности и обретаешь без сложностей и проблем эти четыре джханы, что являются высшим умом и приятными пребываниями в этой самой жизни, то тогда, по мере того как ты живёшь, довольствуясь [тем, что есть], твоё место обитания у подножья дерева будет представляться тебе тем же самым, чем представляется дом с остроконечной крышей, покрытый штукатуркой изнутри и снаружи, не пропускающий сквозняков, с закрытыми ставнями и запертыми засовами, домохозяину или сыну домохозяина. 
As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered seems to a householder or householder’s child. 
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno; 
Когда ты обдумываешь эти восемь мыслей великой личности и обретаешь без сложностей и проблем эти четыре джханы, что являются высшим умом и приятными пребываниями в этой самой жизни, то тогда, по мере того как ты живёшь, довольствуясь [тем, что есть], твоя постель или сиденье, сделанное из соломы, будет представляться тебе тем же самым, чем представляется диван с пледами, одеялами, накидками, с превосходным покрытием из шкуры антилопы, с навесом наверху и красными подушками по обеим сторонам, домохозяину или сыну домохозяина. 
As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child. 
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ; 
Когда ты обдумываешь эти восемь мыслей великой личности и обретаешь без сложностей и проблем эти четыре джханы, что являются высшим умом и приятными пребываниями в этой самой жизни, то тогда, по мере того как ты живёшь, довольствуясь [тем, что есть], твоё лекарство из застоявшейся коровьей мочи будет представляться тебе тем же самым, чем представляются различные медикаменты из топлёного масла, масла, мёда, и мелассы, домохозяину или сыну домохозяина. 
As you live contented your rancid urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, and molasses—seem to a householder or householder’s child. 
Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. 
Вот, когда монах затворяется в уединении – монахи, монахини, миряне, мирянки, цари, царские министры, учителя других учений, ученики учителей других учений подходят к нему. 
It’s for a mendicant who lives secluded. But monks, nuns, laymen, laywomen, rulers and their chief ministers, monastics of other religions and their disciples go to visit them. 

virūḷhī bhavati sampadā;  its growth is excellent, 

Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti.  I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 

Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti.  I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Kalampi te nānubhavanti soḷasiṁ; 
of the sabbath with its eight factors, 

Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti.  I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Kalampi te nānubhavanti soḷasiṁ; 
of the sabbath with its eight factors, 

Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti.  I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. 
I will observe the sabbath by doing as the perfected ones do in this respect.’ 
Kalampi te nānubhavanti soḷasiṁ; 
of the mind developed with love, 

“Sace kho tvaṁ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā—  “Gotamī, if you accept eight principles of respect, that will be your ordination. 
Sace kho tvaṁ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti. 
If you accept these eight principles of respect, that will be your ordination.” 
“Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ, ciraṭṭhitikaṁ, ānanda, brahmacariyaṁ abhavissa, vassasahassameva saddhammo tiṭṭheyya. 
“Ānanda, if females had not gained the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One, the spiritual life would have lasted long. The true teaching would have remained for a thousand years. 
Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajito, na dāni, ānanda, brahmacariyaṁ ciraṭṭhitikaṁ bhavissati. 
But since they have gained the going forth, now the spiritual life will not last long. 

Sacāyaṁ, byagghapajja, kulaputto appāyo samāno uḷāraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṁ kulaputto bhoge khādatī’ti.  If a gentleman has little income but an opulent life, people will say: ‘This gentleman eats their wealth like a fig-eater!’ 
Sace panāyaṁ, byagghapajja, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti. 
If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ 

Tesaṁ no bhavaṁ gotamo amhākaṁ tathā dhammaṁ desetu—ye amhākaṁ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā”ti.  May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.” 
Sacāyaṁ, brāhmaṇa, kulaputto appāyo samāno uḷāraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṁ kulaputto bhoge khādatī’ti. 
If a gentleman has little income but an opulent life, people will say: ‘This gentleman eats their wealth like a fig-eater!’ 
Sace panāyaṁ, brāhmaṇa, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti. 
If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ 

‘ajjhattaṁ me cittaṁ ṭhitaṁ bhavissati susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya ṭhassantī’ti.  ‘My mind will be steady and well settled internally. And bad, unskillful qualities that have arisen will not occupy my mind.’ 
‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. 
‘I will develop the heart’s release by love. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’ 
upekkhā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. 
‘I will develop the heart’s release by equanimity. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’ 

akuppā me cetovimutti; ayamantimā jāti natthi dāni punabbhavo”ti.  ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” 

‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.  ‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings; not until they practice appropriately, living in line with the teaching; not until they’ve learned their tradition, and explain, teach, assert, establish, clarify, analyze, and reveal; not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’ 
‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti …pe… 
‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, assured, learned …’ … 
yāva me upāsakā na sāvakā bhavissanti …pe… 
‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, assured, learned …’ … 
yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. 
‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, assured, learned …’ … 
‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitan’ti. 
‘Wicked One, I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ 
“Appossukko tvaṁ, pāpima, hohi. Naciraṁ tathāgatassa parinibbānaṁ bhavissati. 
“Relax, Wicked One. The full extinguishment of the Realized One will be soon. 
“Tulamatulañca sambhavaṁ, 
“Comparing the incomparable with the creation of prolonged life, 
Bhavasaṅkhāramavassaji muni; 
the sage surrendered the life force. 
Abhindi kavacamivattasambhavan”ti. 
he shattered self-creation like a suit of armor.” 

Sacāyaṁ, bhikkhave, kulaputto appāyo samāno uḷāraṁ jīvikaṁ kappeti, tassa bhavanti vattāro ‘udumbarakhādī vāyaṁ kulaputto bhoge khādatī’ti.  If a gentleman has little income but an opulent life, people will say: ‘This gentleman eats their wealth like a fig-eater!’ 
Sace panāyaṁ, bhikkhave, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁ vāyaṁ kulaputto marissatī’ti. 
If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ 

Kusītārambhavatthusutta  Grounds for Laziness and Arousing Energy 
‘kammaṁ kho me kattabbaṁ bhavissati. Kammaṁ kho pana me karontassa kāyo kilamissati. Handāhaṁ nipajjāmī’ti. 
‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ 
‘maggo me gantabbo bhavissati. Maggaṁ kho pana me gacchantassa kāyo kilamissati. Handāhaṁ nipajjāmī’ti. 
‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’ 
Aṭṭhimāni, bhikkhave, ārambhavatthūni. 
There are eight grounds for arousing energy. 
‘kammaṁ kho me kattabbaṁ bhavissati. Kammaṁ kho mayā karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. 
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ 
Idaṁ, bhikkhave, paṭhamaṁ ārambhavatthu. 
This is the first ground for arousing energy. 
Idaṁ, bhikkhave, dutiyaṁ ārambhavatthu. 
This is the second ground for arousing energy. 
maggo kho me gantabbo bhavissati. Maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ …pe… 
‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ … 
idaṁ, bhikkhave, tatiyaṁ ārambhavatthu. 
This is the third ground for arousing energy. 
idaṁ, bhikkhave, catutthaṁ ārambhavatthu. 
This is the fourth ground for arousing energy. 
idaṁ, bhikkhave, pañcamaṁ ārambhavatthu. 
This is the fifth ground for arousing energy. 
idaṁ, bhikkhave, chaṭṭhaṁ ārambhavatthu. 
This is the sixth ground for arousing energy. 
idaṁ, bhikkhave, sattamaṁ ārambhavatthu. 
This is the seventh ground for arousing energy. 
Idaṁ, bhikkhave, aṭṭhamaṁ ārambhavatthu. 
This is the eighth ground for arousing energy. 
Imāni kho, bhikkhave, aṭṭha ārambhavatthūnī”ti. 
These are the eight grounds for arousing energy.” 
kusītārambhavatthūnīti. 

‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?  ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?” 
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā’ti, 
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ 
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti, 
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core.’