Dunnikkhittañca padabyañjanaṁ attho ca dunnīto.   The words and phrases are misplaced, and the meaning is misinterpreted.  
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.  
When the words and phrases are misplaced, the meaning is misinterpreted.  
Sunikkhittañca padabyañjanaṁ attho ca sunīto.  
The words and phrases are well organized, and the meaning is correctly interpreted.  
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.  
When the words and phrases are well organized, the meaning is correctly interpreted.  

“Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans.  
Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
But by memorizing the discourses well, not taking only a semblance of the phrasing, some mendicants reinforce the meaning and the teaching. They act for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.  

Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti:   But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve memorized those teachings they don’t question or examine each other, saying:  
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.  
It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.  

Ayoniso pañhaṁ kattā hoti, ayoniso pañhaṁ vissajjetā hoti, parassa kho pana yoniso pañhaṁ vissajjitaṁ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi nābbhanumoditā hoti.   They ask a question irrationally. They answer a question irrationally. And when someone else answers a question rationally—with well-rounded, coherent, and relevant words and phrases—they disagree with it.  
Yoniso pañhaṁ kattā hoti, yoniso pañhaṁ vissajjetā hoti, parassa kho pana yoniso pañhaṁ vissajjitaṁ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi abbhanumoditā hoti.  
They ask a question rationally. They answer a question rationally. And when someone else answers a question rationally—with well-rounded, coherent, and relevant words and phrases—they agree with it.  

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.   When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
When they know an idea with their mind, they don’t get caught up in the features and details.  

Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.   The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.  
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.  
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.  
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.  
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.  
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.  
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.  
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.  
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.  
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.  
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.  
uggahetvāna byañjanaṁ;  
but they’ve only grasped the phrasing,  
uggahetvāna byañjanaṁ.  
and when they’ve grasped the phrasing,  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.   When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī,  
When they know an idea with their mind, they don’t get caught up in the features and details.  

Bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā.   They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
sātthaṁ sabyañjanaṁ → sātthā sabyañjanā (bj); sātthā savyañjanā (pts1ed) | kevalaparipuṇṇaṁ → kevalaparipuṇṇā (bj) | dhātā → dhatā (bj, sya-all, km, pts1ed)  

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.   When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Knowing an idea with their mind, they don’t get caught up in the features and details.  

Atthi, bhikkhave, vādī atthato pariyādānaṁ gacchati, no byañjanato;   There’s a speaker who runs out of meaningful things to say, but not of ways of phrasing things.  
atthi, bhikkhave, vādī byañjanato pariyādānaṁ gacchati, no atthato;  
There’s a speaker who runs out of ways of phrasing things, but not of meaningful things to say.  
atthi, bhikkhave, vādī atthato ca byañjanato ca pariyādānaṁ gacchati;  
There’s a speaker who runs out of both meaningful things to say, and ways of phrasing things.  
atthi, bhikkhave, vādī nevatthato no byañjanato pariyādānaṁ gacchati.  
There’s a speaker who never runs out of meaningful things to say, or ways of phrasing things.  
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ catūhi paṭisambhidāhi samannāgato atthato vā byañjanato vā pariyādānaṁ gaccheyyā”ti.  
It is impossible, it cannot happen that someone accomplished in the four kinds of textual analysis will ever run out of meaningful things to say, or ways of phrasing things.”  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi.  
Firstly, the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases.  
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.  
When the words and phrases are misplaced, the meaning is misinterpreted.  
Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi.  
Firstly, the mendicants memorize discourses that have been learned correctly, with well placed words and phrases.  
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.  
When the words and phrases are well placed, the meaning is interpreted correctly.  

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī;   When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;  
When they know an idea with their mind, they don’t get caught up in the features and details.  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;   When they know an idea with their mind, they don’t get caught up in the features and details.  

“Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso.   “Reverends, I realized the textual analysis of the meaning—piece by piece and expression by expression—a fortnight after I ordained.  
Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso.  
I realized the textual analysis of the text—piece by piece and expression by expression—a fortnight after I ordained. …  
Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso.  
I realized the textual analysis of terminology—piece by piece and expression by expression—a fortnight after I ordained. …  
Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso.  
I realized the textual analysis of eloquence—piece by piece and expression by expression—a fortnight after I ordained.  

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.   Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  

Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—  And there are limitless words, phrases, and teachings of the Realized One about that:  
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā— 
And there are limitless words, phrases, and teachings of the Realized One about that:  
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā— 
And there are limitless words, phrases, and teachings of the Realized One about that:  
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā— 
And there are limitless words, phrases, and teachings of the Realized One about that:  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
Seeing a sight with the eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Knowing an idea with the mind, they don’t get caught up in the features and details.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

Manāpo me, bhante, sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano;   “… My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable:  

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.   Seeing a sight with his eyes, he doesn’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Knowing an idea with his mind, he doesn’t get caught up in the features and details.  

Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhapessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.   But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing.  

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;   They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
sātthaṁ sabyañjanaṁ → sātthā sabyañjanā (bj) | dhātā → dhatā (bj, sya-all, km, pts1ed) 

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā appaṭividdhā;   They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;  
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;   They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;   They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā—  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  

Ahaṁ khomhi bahussuto sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   learned …  
sātthaṁ sabyañjanaṁ → sātthā sabyañjanā (bj) | dhātā → dhatā (bj, pts1ed) 

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.   When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Knowing an idea with the mind, they don’t get caught up in the features and details.  

Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi.   It’s when the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases.  
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.  
When the words and phrases are misplaced, the meaning is misinterpreted.  
Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi.  
It’s when the mendicants memorize discourses that have been learned correctly, with well placed words and phrases.  
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.  
When the words and phrases are well organized, the meaning is correctly interpreted.  

“Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca, niruttikusalo ca, pubbāparakusalo ca.   “It’s when a mendicant is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence.  
‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’”ti.  
‘Reverend Ānanda is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence.’” 

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;   They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  

Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   The Realized One proclaims a teaching to them that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
The Realized One’s disciple teaches them Dhamma …  

Idha, bhikkhave, ariyasāvako bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti. Tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
sātthaṁ sabyañjanaṁ → satthā sabyañjanā (si); sātthaṁ savyañjanaṁ (pts1ed) | dhātā → dhatā (bj, sya-all, km, pts1ed)  
‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.  
‘This venerable is very learned, remembering and keeping what they’ve learned. …  

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;   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.  

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

Idhāvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Firstly, a mendicant proclaims a teaching to the mendicants that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.  
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca.  
Whenever they do this, they become liked and approved by the Teacher, respected and admired.  
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe…  
Furthermore, a mendicant teaches the mendicants the Dhamma …  
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Furthermore, a mendicant teaches the mendicants the Dhamma …  
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Furthermore, a mendicant teaches the mendicants the Dhamma …  
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te taṁ dhammaṁ sutvā vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.  
Whenever they do this, there may be trainee mendicants present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Hearing that teaching, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.  

Puna caparaṁ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
sātthaṁ sabyañjanaṁ → sātthā sabyañjanā (bj) | bahussutā → bahū sutā (?) 

‘Bahussuto vatāyaṁ bhikkhu sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti.   Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing.  

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;   They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
sātthaṁ sabyañjanaṁ → satthā sabyañjanā (bj) 
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;  
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;   They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
pātimokkhaṁ kho panassa vitthārena svāgataṁ hoti suvibhattaṁ suppavattaṁ suvinicchitaṁ suttaso anubyañjanaso;  
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

pātimokkhaṁ kho panassa vitthārena svāgataṁ hoti suvibhattaṁ suppavattaṁ suvinicchitaṁ suttaso anubyañjanaso;   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

pātimokkhaṁ kho panassa vitthārena svāgataṁ hoti suvibhattaṁ suppavattaṁ suvinicchitaṁ suttaso anubyañjanaso;   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

‘bahussuto nu khomhi sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   ‘Am I very learned, remembering and keeping what I’ve learned? These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. Am I very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically?  
No ce, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro:  
If it’s not, there will be people who say:  
‘ubhayāni kho pana me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso.  
‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well evaluated in both the rules and accompanying material?  
No ce, bhikkhave, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṁ panāyasmā, kattha vuttaṁ bhagavatā’ti, iti puṭṭho na sampāyissati.  
If it’s not, and if they are unable to respond when asked “Venerable, where was this spoken by the Buddha?” there will be people who say:  

Puna caparaṁ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. …  

‘Bahussuto kho pana ayamāyasmā sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   ‘This venerable is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  

Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  

diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
When they see a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
When they know an idea with their mind, they don’t get caught up in the features and details.  

Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto”ti.   And Ānanda clearly explained the meaning to us in this manner, with these words and phrases.”  

Tesaṁ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto”ti.   And Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”  

Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmiṁ.   How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!  
Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi āyasmā sāriputto.  
And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta.  
Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmin”ti.  
How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!” 

Puna caparaṁ, subhūti, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
Ayaṁ, bhante, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.  
This mendicant is learned …  

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī;   When a mendicant sees a sight with their eyes, they get caught up in the features and details.  
manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī;  
When they know an idea with their mind, they get caught up in the features and details.  
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī;  
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;  
When they know an idea with their mind, they don’t get caught up in the features and details.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он проповедует истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве, наставляет в единственно-совершенном, чистом целомудрии».  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
Idha, mahārāja, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
Вот, великий царь, видя глазом образ, монах не влечется к внешним признакам, не влечется к его подробностям.  
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Получая разумом представление, он не влечется к внешним признакам, не влечется к его подробностям.  
When they know an idea with their mind, they don’t get caught up in the features and details.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он проповедует истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве, наставляет в единственно совершенном чистом целомудрии.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Он проповедует истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве; наставляет в единственно совершенном чистом целомудрии.  
 
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Он проповедует истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве; наставляет в единственно совершенном чистом целомудрии.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti?  
«Питались ли они белым рисом, очищенным от черных зерен, с разнообразными подливками и разнообразными приправами, как теперь ты с наставником?»  
“Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?”  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он проповедует истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве; наставляет в единственно совершенном чистом целомудрии.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он проповедует истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве; наставляет в единственно совершенном чистом целомудрии.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он проповедует истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве; наставляет в единственно совершенном чистом целомудрии.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он проповедует истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве; наставляет в единственно совершенном чистом целомудрии.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
Idha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī;  
Вот, юноша, видя глазом образ, монах не влечется к внешним признакам, не влечется к его подробностям;  
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;  
получая разумом представление, он не влечется к внешним признакам, не влечется к его подробностям;  
When they know an idea with their mind, they don’t get caught up in the features and details.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он проповедует истину — превосходную в начале — превосходную в середине, превосходную в конце, в ее духе и букве; наставляет в единственно совершенном, чистом целомудрии.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.   проповедуйте, монахи, истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве, наставляйте в единственно совершенном, чистом целомудрии.  
Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.  
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.  
проповедуйте, монахи, истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве, наставляйте в единственно совершенном, чистом целомудрии.  
 
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.  
проповедуйте, монахи, истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве, наставляйте в единственно совершенном, чистом целомудрии.  
 
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.  
проповедуйте, монахи, истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве, наставляйте в единственно совершенном, чистом целомудрии.  
Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.  

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.   Ни одобряя, ни порицая, тщательно восприняв каждое слово и букву, следует сопоставить их с суттами, проследить в правилах должного поведения.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.  
Ни одобряя, ни порицая, тщательно восприняв каждое слово и букву, следует сопоставить их с суттами, проследить в правилах должного поведения.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.  
Ни одобряя, ни порицая, тщательно восприняв каждое слово и букву, следует сопоставить их с суттами, проследить в правилах должного поведения.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  

So dhammaṁ desessati ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessati;   Он будет проповедывать истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве, будет наставлять в единственно совершенном, чистом целомудрии;  
He will teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he will reveal a spiritual practice that’s entirely full and pure,  
seyyathāpāhametarahi dhammaṁ desemi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.  
подобно тому, как и я теперь проповедую истину — превосходную в начале, превосходную в середине, превосходную в конце — в ее духе и букве, наставляю в единственно совершенном, чистом целомудрии.  
just as I do today.  

Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.   Итак, Чунда, те наставления, которые я, испытав, преподал вам, вы все должны, собравшись собранием, возглашать, строго следуя их смыслу и слову и не вступая в пререкания, чтобы продлилось и надолго утвердилось это целомудрие ради благополучия многих людей, ради счастья многих людей, ради сострадания к миру, ради пользы, благополучия, счастья богов и людей.  
So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.  
Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?  
Каковы же, Чунда, наставления, которые я, испытав, преподал вам и которые вы все должны, собравшись собранием, возглашать, строго следуя их смыслу и слову и не вступая в пререкания, чтобы продлилось и надолго утвердилось это целомудрие ради благополучия многих людей, ради счастья многих людей, ради сострадания к миру, ради пользы, благополучия, счастья богов и людей?  
And what are those things I have taught from my direct knowledge?  
Yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
и которые вы все должны, собравшись собранием, возглашать, строго следуя их смыслу и слову и не вступая в пререкания, чтобы продлилось и надолго утвердилось это целомудрие ради благополучия многих людей, ради счастья многих людей, ради сострадания к миру, ради пользы, благополучия, счастья богов и людей.  
 
‘ayaṁ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti.  
„Этот достопочтенный искажает смысл и искажает слова [учения]“, —  
‘This venerable misconstrues the meaning and mistakes the phrasing.’  
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?  
„Друг, что больше подходит к такому смыслу — эти слова или те слова? Что больше подходит к таким словам — этот смысл или тот смысл?“  
‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’  
‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.  
„К такому смыслу, друг, больше подходят именно эти слова, и вот они какие; к таким словам больше подходит именно этот смысл, и вот он какой“, — то не следует ни отстранять, ни осуждать его.  
‘This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.’  
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā.  
Ни отстраняя, ни осуждая, следует хорошо, со вниманием объяснить ему и этот смысл, и эти слова.  
Without flattering or rebuking them, you should carefully convince them by examining that meaning and that phrasing.  
‘ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti.  
„Этот достопочтенный искажает смысл и правильно передает слова [учения]“, —  
‘This venerable misconstrues the meaning but gets the phrasing right.’  
‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?  
„Друг, что больше подходит к таким словам — этот смысл или тот смысл?“  
‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’  
‘imesaṁ kho, āvuso, byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.  
„К таким словам, друг, больше подходит именно этот смысл, и вот он какой“, — то не следует ни отстранять, ни осуждать его.  
‘This meaning fits the phrasing better than that.’  
‘ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti.  
„Этот достопочтенный правильно передает смысл и искажает слова [учения]“, —  
‘This venerable construes the meaning correctly but mistakes the phrasing.’  
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti?  
„Друг, что больше подходит к такому смыслу — эти слова или те слова?“  
‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’  
‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti.  
„К такому смыслу, друг, больше подходят именно эти слова, и вот они какие“, — то не следует ни отстранять, ни осуждать его.  
‘This phrasing fits the meaning better than that.’  
So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā.  
Ни отстраняя, ни осуждая, следует хорошо, со вниманием объяснить ему эти слова.  
Without flattering or rebuking, you should carefully convince them by examining that phrasing.  
‘ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti.  
„Этот достопочтенный правильно передает смысл и правильно передает слова [учения]“, —  
‘This venerable construes the meaning correctly and gets the phrasing right.’  
ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma evaṁ atthupetaṁ byañjanupetan’ti.  
что мы видим подобного достопочтенного собрата, столь сведущего в смысле и сведущего в словах“.  
to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’  

Āhu byañjananimittakovidā,   Сведущие в приметах и предзнаменованиях говорят  
The soothsayers expert in signs declared:  
Byākaṁsu byañjananimittadharā,  
Знающие приметы и предзнаменования разъяснили,  
The experts in omens and signs prophesied:  

Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.   Вот, друзья, видя глазом образ, монах не влечется к внешним признакам, не влечется к его подробностям.  
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Получая разумом представление, он не влечется к внешним признакам, не влечется к его подробностям.  
When they know an idea with their mind, they don’t get caught up in the features and details.  
Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.  
И далее, друзья, монах весьма учен, держит [в памяти] и накапливает выученное; и те истины, которые превосходны в начале, превосходны в середине, превосходны в конце в их духе и букве и наставляют в единственно совершенном, чистом целомудрии, он хорошо изучил, держит [в памяти, повторяя] вслух, умножает, сосредоточивает [на них] разум, тщательно проникает [в них] видением. 
Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
sātthā sabyañjanā → sātthaṁ sabyañjanaṁ (sya-all); sātthaṁ savyañjanaṁ (pts1ed) | dhātā → dhatā (bj, sya-all, km, pts1ed)  

Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   И далее, друзья, монах весьма учен, держит в памяти и накапливает выученное, и те истины, которые превосходны в начале, превосходны в середине, превосходны в конце в их духе и букве и наставляют в единственно совершенном, чистом целомудрии, он хорошо изучил, держит [в памяти, повторяя] вслух, умножает, сосредоточивает [на них] разум, тщательно проникает [в них] видением.  
Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  

Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ.   И владельцы положили бы на неё чистый варёный рис и различные супы и подливки, и, накрыв другой тарелкой, отнесли обратно на рынок.  
The owners were to prepare it with boiled fine rice with the dark grains picked out and served with many soups and sauces, cover it with a bronze lid, and parade it through the market-place.  

Sa kho so, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya.   Монахи, если монах такой нравственности, такого состояния [сосредоточения], и такой мудрости ест собранную как подаяние пищу, состоящую из отборного горного риса с различными соусами и карри, то даже это не будет для него помехой.  
When a mendicant of such ethics, such qualities, and such wisdom eats boiled fine rice with the dark grains picked out and served with many soups and sauces, that is no obstacle for them.  
evameva kho, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya.  
точно также, если монах такой нравственности, такого состояния [сосредоточения], и такой мудрости ест собранную как подаяние пищу, состоящую из отборного горного риса с различными соусами и карри, то даже это не будет для него помехой.  
In the same way, when a mendicant of such ethics, such qualities, and such wisdom eats boiled fine rice with the dark grains picked out and served with many soups and sauces, that is no obstacle for them.  

Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ.   и не останавливались бы кроме как на то, чтобы поесть, попить, употребить пищу, распробовать её на вкус, помочиться, испражниться, отдохнуть, чтобы устранить сонливость и усталость. И всё равно изложение Татхагатой Дхаммы, его объяснение факторов Дхаммы и его ответы на вопросы не подошли бы к концу,  
And they’d pause only to eat and drink, go to the toilet, and sleep to dispel weariness. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers.  

Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.   Достопочтенный Махакаччана объяснил значение в таких-то терминах, утверждениях и формулировках.  
“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely complete and pure.  
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
Видя форму глазом, он не цепляется за её образ и черты.  
When they see a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Познавая умственный феномен умом, он не цепляется за его образ и черты.  
When they know an idea with their mind, they don’t get caught up in the features and details.  

“Idhāvuso sāriputta, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.   – Вот, друг Сарипутта, монах много изучал, помнит то, что учил, накапливает [в своём уме] то, что он изучил. Те учения, что прекрасны в начале, прекрасны в середине и прекрасны в конце, правильны в значениях и формулировках, провозглашающие идеально полную и чистую святую жизнь, – таких учений он много изучал, запоминал, повторял вслух [по памяти], исследовал их в уме и тщательно проникал в них воззрением.  
“Reverend Sāriputta, it’s a mendicant who is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
So catassannaṁ parisānaṁ dhammaṁ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāya.  
И он обучает Дхамме четыре собрания самодостаточными и связанными утверждениями и формулировками ради уничтожения скрытых склонностей  
And they teach the four assemblies in order to uproot the underlying tendencies with well-rounded and coherent words and phrases.  
Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.  
Ведь Ананда много изучал…”  
For Ānanda is very learned …”  
So catassannaṁ parisānaṁ dhammaṁ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā”ti.  
обучает Дхамме четыре собрания самодостаточными и связанными утверждениями и формулировками ради уничтожения скрытых склонностей. 
 

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī.   Вот, видя форму глазом, монах цепляется за её образ и черты.  
When a mendicant sees a sight with their eyes, they get caught up in the features and details.  
manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī.  
Познавая умственный феномен умом, он цепляется за его образ и черты.  
know an idea with their mind, they get caught up in the features and details.  
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
Вот, видя форму глазом, монах не цепляется за её образ и черты.  
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Познавая умственный феномен умом, он не цепляется за его образ или черты.  
know an idea with their mind, they don’t get caught up in the features and details.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.  
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
When they see a sight with their eyes, they don’t get caught up in the features and details.  
When they see a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Познавая умственный феномен умом, он не цепляется за его образ и черты.  
When they know an idea with their mind, they don’t get caught up in the features and details.  

cakkhunā rūpaṁ disvā na nimittaggāhī nānubyañjanaggāhī.   Видя форму глазом, мы не будем цепляться за её образ и черты.  
When we see a sight with our eyes, we won’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī nānubyañjanaggāhī.  
Познавая умственный феномен умом, мы не будем цепляться за его образ и черты.  
When we know an idea with our mind, we won’t get caught up in the features and details.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он раскрывает святую жизнь, всецело совершенную и чистую».  
 

“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti?   – Друг, безмерное освобождение ума, освобождение ума отсутствием всего, пустотное освобождение ума, беспредметное освобождение ума – различны эти состояния как в обозначении, так и в сути, или же у них одна суть, но различается лишь название?  
“The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”  
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca;  
– Друг, безмерное освобождение ума, освобождение ума отсутствием всего, пустотное освобождение ума, беспредметное освобождение ума – есть способ объяснения [того], когда эти состояния различны и в сути, и в обозначении,   
“There is a way in which these things differ in both meaning and phrasing.  
atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.  
и есть способ объяснения [того], когда эти состояния имеют одну суть, но различны лишь в названии.  
But there’s also a way in which they mean the same thing, and differ only in the phrasing.  
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca?  
И каков, друг, способ объяснения [того], когда эти состояния различны и в сути, и в обозначении?  
And what’s the way in which these things differ in both meaning and phrasing?  
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca.  
Таков способ объяснения [того], когда эти состояния различны и в сути, и в обозначении.  
This is the way in which these things differ in both meaning and phrasing.  
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?  
И каков способ объяснения [того], друг, когда эти состояния одинаковы в сути, но различны только в названии?  
And what’s the way in which they mean the same thing, and differ only in the phrasing?  
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.  
Таков, друг, способ объяснения [того], когда эти состояния одинаковы в сути, но различны только в названии.  
This is the way in which they mean the same thing, and differ only in the phrasing.”  

Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṁ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā;   Монахи, когда чья-либо вера была взращена, укоренена, утверждена в отношении Татхагаты посредством этих доводов, терминов, формулировок, то говорится, что его вера поддерживается доводами, укоренена в видении, прочна.  
When someone’s faith is settled, rooted, and planted in the Realized One in this manner, with these words and phrases, it’s said to be grounded faith that’s based on evidence.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
Видя форму глазом, он не цепляется за её образ и черты.  
When they see a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Познавая умственный феномен умом, он не цепляется за его образ и черты.  
When they know an idea with their mind, they don’t get caught up in the features and details.  

Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.   Видя форму глазом, он не цепляется за её образ и черты.  
When a noble disciple sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Познавая умственный феномен умом, он не цепляется за его образ и черты.  
When they know an idea with their mind, they don’t get caught up in the features and details.  
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.  
Он много заучивал, помнит то, что выучил, сохраняет в памяти то, что выучил. Учений, что прекрасны в начале, прекрасны в середине и прекрасны в конце – правильные и в значении и во формулировках, провозглашающие святую жизнь, всецело совершенную и чистую, – он много заучивал, запоминал, повторял вслух по памяти, исследовал умом и тщательно проникал [в них] воззрением.  
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую».  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

Ahaṁ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ.   Но я иногда ем на пригласительных обедах отборный рис со многими соусами и карри.  
But sometimes I even eat by invitation boiled fine rice with the dark grains picked out, served with many soups and sauces.  

Atha kho, ānanda, kikī kāsirājā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā paṇḍupuṭakassa sālino vigatakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, kassapassa bhagavato arahato sammāsambuddhassa kālaṁ ārocāpesi:   И когда минула ночь, царь Кики из Каси приготовил в своём собственном доме различные виды превосходной еды – красный рис с выбранными тёмными зёрнами, хранившийся в снопах, вместе с многочисленными соусами и карри – и объявил Благословенному Кассапе, совершенному и полностью просветлённому, о том, что всё готово:  
And when the night had passed, King Kikī had delicious fresh and cooked foods prepared in his own home—soft saffron rice with the dark grains picked out, served with many soups and sauces. Then he had the Buddha informed of the time, saying,  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую».  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
Byañjanaṁ kho pana bhavaṁ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṁ atināmeti.  
Он добавляет соус в правильной пропорции. Он не добавляет в комочек больше соуса, чем положено.  
He eats sauce in a moderate proportion, and doesn’t put too much sauce on his portions.  
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую».  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
Видя форму глазом, он не цепляется за её образ и черты.  
When they see a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Познавая умственный феномен умом, он не цепляется за его образ и черты.  
When they know an idea with their mind, they don’t get caught up in the features and details.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
Видя форму глазом, он не цепляется за её образ и черты.  
When they see a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Познавая умственный феномен умом, он не цепляется за его образ и черты.  
When they know an idea with their mind, they don’t get caught up in the features and details.  

‘imesaṁ kho āyasmantānaṁ atthato ceva nānaṁ byañjanato ca nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:   «Эти достопочтенные [говорят] отличающееся и по значению и по формулировке», то тогда нужно подойти к тому монаху, который вам кажется наиболее благоразумным, и сказать ему:  
‘These two venerables disagree on both the meaning and the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them:  
‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ.  
«Достопочтенные [говорят] отличающееся и по значению и по формулировке.  
‘The venerables disagree on the meaning and the phrasing.  
yathā atthato ceva nānaṁ, byañjanato ca nānaṁ.  
что [сказанное] бывает различающимся и по значению и по формулировке.  
such disagreement on the meaning and the phrasing comes to be.  
‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ.  
«Достопочтенные [говорят] отличающееся и по значению и по формулировке.  
‘The venerables disagree on the meaning and the phrasing.  
yathā atthato ceva nānaṁ, byañjanato ca nānaṁ.  
что [сказанное] бывает различающимся и по значению и по формулировке.  
such disagreement on the meaning and the phrasing comes to be.  
‘imesaṁ kho āyasmantānaṁ atthato hi kho nānaṁ, byañjanato sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:  
«Эти достопочтенные [говорят] отличающееся по значению, но одинаковое по формулировке», то тогда нужно подойти к тому монаху, который вам кажется наиболее благоразумным, и сказать ему:  
‘These two venerables disagree on the meaning but agree on the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them:  
‘āyasmantānaṁ kho atthato hi nānaṁ, byañjanato sameti.  
«Достопочтенные [говорят] отличающееся по значению, но одинаковое по формулировке.  
‘The venerables disagree on the meaning but agree on the phrasing.  
yathā atthato hi kho nānaṁ, byañjanato sameti.  
что [сказанное] бывает различающимся по значению, но одинаковым по формулировке.  
such disagreement on the meaning and agreement on the phrasing comes to be.  
‘āyasmantānaṁ kho atthato hi kho nānaṁ, byañjanato sameti.  
«Достопочтенные [говорят] отличающееся по значению, но одинаковое по формулировке.  
‘The venerables disagree on the meaning but agree on the phrasing.  
yathā atthato hi kho nānaṁ, byañjanato sameti.  
что [сказанное] бывает различающимся по значению, но одинаковым по формулировке.  
such disagreement on the meaning and agreement on the phrasing comes to be.  
‘imesaṁ kho āyasmantānaṁ atthato hi kho sameti, byañjanato nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:  
«Эти достопочтенные [говорят] одинаковое по значению, но отличающееся по формулировке», то тогда нужно подойти к тому монаху, который вам кажется наиболее благоразумным, и сказать ему:  
‘These two venerables agree on the meaning but disagree on the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them:  
‘āyasmantānaṁ kho atthato hi sameti, byañjanato nānaṁ.  
«Достопочтенные [говорят] одинаковое по значению, но отличающееся по формулировке.  
‘The venerables agree on the meaning but disagree on the phrasing.  
yathā atthato hi kho sameti, byañjanato nānaṁ.  
что [сказанное] бывает одинаковым по значению, но отличающимся по формулировке.  
such agreement on the meaning and disagreement on the phrasing comes to be.  
Appamattakaṁ kho panetaṁ yadidaṁ—byañjanaṁ.  
Но формулировка – это мелочь.  
But the phrasing is a minor matter.  
‘āyasmantānaṁ kho atthato hi sameti, byañjanato nānaṁ.  
«Достопочтенные [говорят] одинаковое по значению, но отличающееся по формулировке.  
‘The venerables agree on the meaning but disagree on the phrasing.  
yathā atthato hi kho sameti, byañjanato nānaṁ.  
что [сказанное] бывает одинаковым по значению, но отличающимся по формулировке.  
such agreement on the meaning and disagreement on the phrasing comes to be.  
Appamattakaṁ kho panetaṁ yadidaṁ—byañjanaṁ.  
Но формулировка – это мелочь.  
But the phrasing is a minor matter.  
‘imesaṁ kho āyasmantānaṁ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:  
«Эти достопочтенные [говорят] одинаковое и по значению и по формулировке», то тогда нужно подойти к тому монаху, который вам кажется наиболее благоразумным, и сказать ему:  
‘These two venerables agree on both the meaning and the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them:  
‘āyasmantānaṁ kho atthato ceva sameti, byañjanato ca sameti.  
«Достопочтенные [говорят] одинаковое и по значению и по формулировке.  
‘The venerables agree on both the meaning and the phrasing.  
yathā atthato ceva sameti byañjanato ca sameti.  
что [сказанное] бывает одинаковым и по значению и по формулировке.  
they come to agree on the meaning and the phrasing.  
‘āyasmantānaṁ kho atthato ceva sameti byañjanato ca sameti.  
«Достопочтенные [говорят] одинаковое и по значению и по формулировке.  
‘The venerables agree on both the meaning and the phrasing.  
yathā atthato ceva sameti byañjanato ca sameti.  
что [сказанное] бывает одинаковым и по значению и по формулировке.  
they come to agree on the meaning and the phrasing.  

‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī.   «Ну же, монах, охраняй двери своих способностей [органов] чувств. Видя форму глазом, не цепляйся за её образ и черты.  
‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details.  
manasā dhammaṁ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī.  
Познавая умственный феномен умом, не цепляйся за его образ и черты.  
When you know an idea with your mind, don’t get caught up in the features and details.  

Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṁ, sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.   Те учения, что прекрасны в начале, прекрасны в середине и прекрасны в конце – правильные и в значении и во формулировках, провозглашающие святую жизнь, всецело совершенную и чистую, – таких учений он много заучивал, запоминал, повторял вслух по памяти, исследовал умом и тщательно проникал [в них] воззрением.  
These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.  
dhātā → dhatā (bj, sya-all, km, pts1ed) | sātthaṁ, sabyañjanaṁ → sātthā sabyañjanā (bj, sya-all, km)  

So cakkhunā rūpaṁ disvā na nimittaggāhī ahosiṁ nānubyañjanaggāhī;   Видя форму глазом, я не цеплялся за её образ и черты.  
When I saw a sight with my eyes, I didn’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī ahosiṁ nānubyañjanaggāhī;  
Познавая умственный феномен умом, я не цеплялся за его образ и черты.  
When I knew an idea with my mind, I didn’t get caught up in the features and details.  

nābhijānāmi mātugāmassa anubyañjanaso nimittaṁ gahetā …   чтобы когда-либо ухватывал образы или черты женщины…  
getting caught up in the details of female’s appearance …  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую.  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti?   эти состояния отличаются в сути и в названии или же у них одна суть, но различается лишь название?»  
do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”  
‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti.  
безмерное освобождение ума и возвышенное освобождение ума – эти состояния одинаковы в своей сути, но только названия отличаются».  
The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.”  
“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca.  
«Домохозяин, безмерное освобождение ума и возвышенное освобождение ума – эти состояния отличаются и в сути и в названии.  
“The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing.  
Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.  
И вот как следует понимать то, что эти состояния отличаются и в сути и в названии.  
This is a way to understand how these things differ in both meaning and phrasing.  
Iminā kho etaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.  
Вот каким образом, домохозяин, можно понять, как эти состояния отличаются и в сути и в названии.  
This is a way to understand how these things differ in both meaning and phrasing.  

Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.   «И тогда, Учитель, мы отправились к достопочтенному Махакаччане и спросили его о значении. Достопочтенный Махакаччана объяснил значение в таких-то терминах, утверждениях и формулировках».  
“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”  

Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.   «И тогда, Учитель, мы отправились к достопочтенному Махакаччане и спросили его о значении. Достопочтенный Махакаччана объяснил значение в таких-то терминах, утверждениях и формулировках».  
“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”  

“dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ—  «Монахи, я научу вас Дхамме, которая прекрасна в начале, прекрасна в середине, и прекрасна в конце, правильна и в значениях и в формулировках. Я раскрою вам святую жизнь, которая всецело совершенная и чистая.  
“Mendicants, I shall teach you the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I shall reveal a spiritual practice that’s entirely full and pure, namely,  

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   Он обучает Дхамме – прекрасной в начале, прекрасной в середине и прекрасной в конце – в правильных значениях и формулировках. Он раскрывает святую жизнь, всецело совершенную и чистую. ",  
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

Desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.   Обучайте, о монахи, Дхамме, которая прекрасна в начале, прекрасна в середине, прекрасна в конце, правильной в значениях и формулировках. Раскрывайте идеально полную и чистую святую жизнь.  
Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.  

“Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti.   “Sir, I did not state the matter in these words and phrases.”  
‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.  
I did not state the matter in these words and phrases?”  

‘No kallo pañho’ti bhagavā avoca, ‘katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ aññassa ca panidaṁ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.   “That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.  
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.  
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.  
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.  
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.  
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.  
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.  

‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.   Mendicants, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.  
katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.  
You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.  

Ye pana te suttantā kavikatā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhāpessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.   But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing.  

Tesaṁ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṁ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṁ bhuñjāmi tadupiyañca sūpeyyaṁ.   Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce.  
tadupiyañca sūpeyyaṁ → sūpabyañjanaṁ (sya-all, km); tadūpiyañca supeyyaṁ (pts1ed) 

Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.   Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.”  

Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto”ti.   Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.”  

Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.   When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
When they know an idea with their mind, they don’t get caught up in the features and details.  

Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino.   When you see a sight with your eyes, don’t get caught up in the features and details.  
manasā dhammaṁ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino.  
When you know an idea with your mind, don’t get caught up in the features and details.  

Samaṇo udāyī dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetī”ti.   The ascetic Udāyī proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.”  
Samaṇo udāyī dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetī”ti.  
 

Varaṁ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṁ sampalimaṭṭhaṁ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho.   You’d be better off mutilating your eye faculty with a red-hot iron nail, burning, blazing and glowing, than getting caught up in the features by way of the details in sights known by the eye.  
Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya, ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— 
For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:  
Varaṁ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṁ sampalimaṭṭhaṁ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho.  
You’d be better off mutilating your ear faculty with a sharp iron spike …  
Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya, ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— 
 
Varaṁ, bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṁ sampalimaṭṭhaṁ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho.  
You’d be better off mutilating your nose faculty with a sharp nail cutter …  
Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya.  
 
Varaṁ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṁ sampalimaṭṭhaṁ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho.  
You’d be better off mutilating your tongue faculty with a sharp razor …  
Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya.  
 
Varaṁ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṁ sampalimaṭṭhaṁ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho.  
You’d be better off mutilating your body faculty with a sharp spear, burning, blazing and glowing, than getting caught up in the features by way of the details in touches known by the body.  
Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya.  
For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:  

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti, nānubyañjanaggāhī;   When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;  
When they know an idea with their mind, they don’t get caught up in the features and details.  

Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino.   When you see a sight with your eyes, don’t get caught up in the features and details.  
manasā dhammaṁ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino.  
When you know an idea with your mind, don’t get caught up in the features and details.  

“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?   “Reverends, the ‘fetter’ and the ‘things prone to being fettered’: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”  
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti.  
“Reverends, the ‘fetter’ and the ‘things prone to being fettered’: these things differ in both meaning and phrasing.”  
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.  
“Reverends, the ‘fetter’ and the ‘things prone to being fettered’ mean the same thing; they differ only in the phrasing.”  
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?  
 
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti.  
 
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.  
 
‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?  
 
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti.  
 
Ekaccehi therehi bhikkhūhi evaṁ byākataṁ “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.  
 
“‘Saṁyojanan’ti vā, bhante, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā ca.  
“Sirs, the ‘fetter’ and the ‘things prone to being fettered’: these things differ in both meaning and phrasing.  

“yā cāyaṁ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?   “Householder, the limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”  
“Atthi, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.  
“Sir, there is a way in which these things differ in both meaning and phrasing.  
Atthi pana, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.  
But there’s also a way in which they mean the same thing, and differ only in the phrasing.  
“Katamo ca, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca?  
And what’s the way in which these things differ in both meaning and phrasing?  
Ayaṁ kho, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.  
This is the way in which these things differ in both meaning and phrasing.  
Katamo ca, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?  
And what’s the way in which they mean the same thing, and differ only in the phrasing?  
Ayaṁ kho, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.  
This is the way in which they mean the same thing, and differ only in the phrasing.”  

Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.   I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.  
Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.  
I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.  
Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.  
I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.  
Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.  
I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.  
Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.  
I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.  
Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.  
I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.  

Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ.   How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!  
Sāpi me ayyā etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi bhagavā.  
And she explained it to me with these words and phrases, just like the Buddha.  
Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ.  
How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!  

Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmiṁ.   How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!  
Samaṇopi me moggallāno etehi padehi etehi byañjanehi tamatthaṁ byākāsi, seyyathāpi bhavaṁ gotamo.  
And he explained it to me with these words and phrases, just like Mister Gotama.  
Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmin”ti.  
How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!” 

Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati, yadidaṁ aggapadasmiṁ.   How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!  
Samaṇopi me gotamo etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi bhavaṁ moggallāno.  
And he explained it to me with these words and phrases, just like Mister Moggallāna.  
Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmin”ti.  
How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!” 

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.   He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.  

Tattha aparimāṇā vaṇṇā aparimāṇā byañjanā aparimāṇā saṅkāsanā:   And there are limitless explanations, phrases, and expressions about that:  
Tattha aparimāṇā vaṇṇā aparimāṇā byañjanā aparimāṇā saṅkāsanā:  
And there are limitless explanations, phrases, and expressions about that: