“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, subhanimittaṁ.  “Mendicants, I do not see a single thing that gives rise to sensual desire, or, when it has arisen, makes it increase and grow like the feature of beauty. 
Subhanimittaṁ, bhikkhave, ayoniso manasi karoto anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattatī”ti. 
When you apply the mind irrationally to the feature of beauty, sensual desire arises, and once arisen it increases and grows.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo uppajjati uppanno vā byāpādo bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, paṭighanimittaṁ. 
“Mendicants, I do not see a single thing that gives rise to ill will, or, when it has arisen, makes it increase and grow like the feature of harshness. 
Paṭighanimittaṁ, bhikkhave, ayoniso manasi karoto anuppanno ceva byāpādo uppajjati uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattatī”ti. 
When you apply the mind irrationally to the feature of harshness, ill will arises, and once arisen it increases and grows.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā thinamiddhaṁ uppajjati uppannaṁ vā thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, arati tandī vijambhitā bhattasammado cetaso ca līnattaṁ. 
“Mendicants, I do not see a single thing that gives rise to dullness and drowsiness, or, when they have arisen, makes them increase and grow like discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. 
Līnacittassa, bhikkhave, anuppannañceva thinamiddhaṁ uppajjati uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattatī”ti. 
When you have a sluggish mind, dullness and drowsiness arise, and once arisen they increase and grow.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā uddhaccakukkuccaṁ uppajjati uppannaṁ vā uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, cetaso avūpasamo. 
“Mendicants, I do not see a single thing that gives rise to restlessness and remorse, or, when they have arisen, makes them increase and grow like an unsettled mind. 
Avūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṁ uppajjati uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattatī”ti. 
When you have no peace of mind, restlessness and remorse arise, and once arisen they increase and grow.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro. 
“Mendicants, I do not see a single thing that gives rise to doubt, or, when it has arisen, makes it increase and grow like irrational application of mind. 
Ayoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattatī”ti. 
When you apply the mind irrationally, doubt arises, and once arisen it increases and grows.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṁ, bhikkhave, asubhanimittaṁ. 
“Mendicants, I do not see a single thing that prevents sensual desire from arising, or, when it has arisen, abandons it like the feature of ugliness. 
Asubhanimittaṁ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī”ti. 
When you apply the mind rationally to the feature of ugliness, sensual desire does not arise, or, if it has already arisen, it’s given up.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo nuppajjati uppanno vā byāpādo pahīyati yathayidaṁ, bhikkhave, mettā cetovimutti. 
“Mendicants, I do not see a single thing that prevents ill will from arising, or, when it has arisen, abandons it like the heart’s release by love. 
Mettaṁ, bhikkhave, cetovimuttiṁ yoniso manasi karoto anuppanno ceva byāpādo nuppajjati uppanno ca byāpādo pahīyatī”ti. 
When you apply the mind rationally on the heart’s release by love, ill will does not arise, or, if it has already arisen, it’s given up.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā thinamiddhaṁ nuppajjati uppannaṁ vā thinamiddhaṁ pahīyati yathayidaṁ, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. 
“Mendicants, I do not see a single thing that prevents dullness and drowsiness from arising, or, when they have arisen, gives them up like the elements of initiative, persistence, and vigor. 
Āraddhavīriyassa, bhikkhave, anuppannañceva thinamiddhaṁ nuppajjati uppannañca thinamiddhaṁ pahīyatī”ti. 
When you’re energetic, dullness and drowsiness do not arise, or, if they’ve already arisen, they’re given up.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā uddhaccakukkuccaṁ nuppajjati uppannaṁ vā uddhaccakukkuccaṁ pahīyati yathayidaṁ, bhikkhave, cetaso vūpasamo. 
“Mendicants, I do not see a single thing that prevents restlessness and remorse from arising, or, when they have arisen, gives them up like peace of mind. 
Vūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṁ nuppajjati uppannañca uddhaccakukkuccaṁ pahīyatī”ti. 
When your mind is peaceful, restlessness and remorse do not arise, or, if they’ve already arisen, they’re given up.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṁ, bhikkhave, yonisomanasikāro. 
“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like rational application of mind. 
Yoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī”ti. 
When you apply the mind rationally, doubt does not arise, or, if it’s already arisen, it’s given up.” 

“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti netaṁ ṭhānaṁ vijjati.  “Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, it is impossible for it to break the skin and produce blood. 
bhecchati → bhejjati (si); bhijjissati (sya-all, km, mr) 
Evamevaṁ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. 
In the same way, it is quite impossible for a mendicant whose mind is pointing the wrong way to break ignorance, produce knowledge, and realize extinguishment. 
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti ṭhānametaṁ vijjati. 
“Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. 
Evamevaṁ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti ṭhānametaṁ vijjati. 
In the same way, it is quite possible for a mendicant whose mind is pointing the right way to break ignorance, produce knowledge, and realize extinguishment. 
Evamevaṁ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. 
In the same way, that a mendicant whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite impossible. 
Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati. 
In the same way, that a mendicant whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite possible. 

‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’.  a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. 
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’. 
a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. 
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’. 
a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. 
Mano tesaṁ dhammānaṁ paṭhamaṁ uppajjati, anvadeva akusalā dhammā”ti. 
Intention is the first of those phenomena to arise, and unskillful phenomena follow right behind.” 
Mano tesaṁ dhammānaṁ paṭhamaṁ uppajjati, anvadeva kusalā dhammā”ti. 
Intention is the first of those phenomena to arise, and skillful phenomena follow right behind.” 

“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  “One person, mendicants, arises in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. 
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. 
This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” 
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. 
“One person, mendicants, arises in the world who is an incredible human being. 
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati acchariyamanusso”ti. 
This is the one person, mendicants, who arises in the world who is an incredible human being.” 
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṁ aggo. 
“One person, mendicants, arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of men. 
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṁ aggo”ti. 
This is the one person, mendicants, who arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of men.” 

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya. Netaṁ ṭhānaṁ vijjati.  “It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as permanent. That is not possible. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an ordinary person to take some condition as permanent. That is possible.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as pleasant. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an ordinary person to take some condition as pleasant.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci dhammaṁ attato upagaccheyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a person accomplished in view to take anything as self. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano kañci dhammaṁ attato upagaccheyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an ordinary person to take something as self.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo mātaraṁ jīvitā voropeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder their mother. 
Ṭhānañca kho, bhikkhave, vijjati yaṁ puthujjano mātaraṁ jīvitā voropeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an ordinary person to murder their mother.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo pitaraṁ jīvitā voropeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder their father. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano pitaraṁ jīvitā voropeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an ordinary person to murder their father.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo arahantaṁ jīvitā voropeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder a perfected one. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano arahantaṁ jīvitā voropeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an ordinary person to murder a perfected one.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo tathāgatassa paduṭṭhacitto lohitaṁ uppādeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a person accomplished in view to injure a Realized One with malicious intent. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano tathāgatassa paduṭṭhacitto lohitaṁ uppādeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an ordinary person to injure a Realized One with malicious intent.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo saṅghaṁ bhindeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a person accomplished in view to cause a schism in the Saṅgha. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano saṅghaṁ bhindeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an ordinary person to cause a schism in the Saṅgha.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo aññaṁ satthāraṁ uddiseyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a person accomplished in view to dedicate themselves to another teacher. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano aññaṁ satthāraṁ uddiseyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an ordinary person to dedicate themselves to another teacher.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ ekissā lokadhātuyā ekova arahaṁ sammāsambuddho uppajjeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.” 

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ ekissā lokadhātuyā dve rājāno cakkavattī apubbaṁ acarimaṁ uppajjeyyuṁ. Netaṁ ṭhānaṁ vijjati.  “It is impossible, mendicants, it cannot happen for two wheel-turning monarchs to arise in the same solar system at the same time. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for just one wheel-turning monarch to arise in one solar system.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī arahaṁ assa sammāsambuddho. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a woman to be a perfected one, a fully awakened Buddha. 
Ṭhānañca kho, etaṁ, bhikkhave, vijjati yaṁ puriso arahaṁ assa sammāsambuddho. Ṭhānametaṁ vijjatī”ti. 
But it is possible for a man to be a perfected one, a fully awakened Buddha.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī rājā assa cakkavattī. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a woman to be a wheel-turning monarch. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puriso rājā assa cakkavattī. Ṭhānametaṁ vijjatī”ti. 
But it is possible for a man to be a wheel-turning monarch.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī sakkattaṁ kāreyya …pe… mārattaṁ kāreyya …pe… brahmattaṁ kāreyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a woman to perform the role of Sakka, Māra, or the Divinity. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puriso sakkattaṁ kāreyya …pe… mārattaṁ kāreyya …pe… brahmattaṁ kāreyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for a man to perform the role of Sakka, Māra, or the Divinity.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad bodily conduct. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an unlikable, undesirable, disagreeable result to come from bad bodily conduct.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīduccaritassa …pe… yaṁ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad verbal … bad mental conduct. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for an unlikable, undesirable, disagreeable result to come from bad verbal … bad mental conduct.” 

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati.  “It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good bodily conduct. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for a likable, desirable, agreeable result to come from good bodily conduct.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīsucaritassa …pe… manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good verbal … good mental conduct. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for a likable, desirable, agreeable result to come from good verbal … good mental conduct.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīduccaritasamaṅgī …pe… yaṁ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīsucaritasamaṅgī …pe… yaṁ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.” 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, ayonisomanasikāro.  “Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like irrational application of mind. 
Ayoniso, bhikkhave, manasi karoto anuppannā ceva micchādiṭṭhi uppajjati uppannā ca micchādiṭṭhi pavaḍḍhatī”ti. 
When you apply the mind irrationally, wrong view arises, and once arisen it grows.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, yonisomanasikāro. 
“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like rational application of mind. 
Yoniso, bhikkhave, manasi karoto anuppannā ceva sammādiṭṭhi uppajjati uppannā ca sammādiṭṭhi pavaḍḍhatī”ti. 
When you apply the mind rationally, right view arises, and once arisen it grows.” 

“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  “One person, mendicants, arises in the world for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. 
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti. 
This is one person who arises in the world for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans.” 
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. 
“One person, mendicants, arises in the world for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. 
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti. 
This is one person who arises in the world for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.” 
“Durakkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṁ apuññaṁ pasavanti. 
“Mendicants, the one who encourages someone in a poorly explained teaching and training, the one who they encourage, and the one who practices accordingly all create much wickedness. 
“Svākkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṁ puññaṁ pasavanti. 
“Mendicants, the one who encourages someone in a well explained teaching and training, the one who they encourage, and the one who practices accordingly all create much merit. 

‘bhikkhu arittajjhāno viharati, satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’.  a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. 
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’. 
a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. 

“Ekadhamme, bhikkhave, bhāvite bahulīkate avijjā pahīyati … vijjā uppajjati … asmimāno pahīyati … anusayā samugghātaṁ gacchanti … saṁyojanā pahīyanti.  “When one thing, mendicants, is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up. 
Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate avijjā pahīyati … vijjā uppajjati … asmimāno pahīyati … anusayā samugghātaṁ gacchanti … saṁyojanā pahīyantī”ti. 
When this one thing is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up.” 

kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. 
kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
And when the body breaks up, after death, they are reborn in a good place, a heavenly realm. 

So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati.  When their body breaks up, after death, they’re reborn in one of the orders of gods. 
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in one of the orders of gods. 
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. 
When their body breaks up, after death, they are reborn in one of the orders of gods. 
Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. 
If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, 
So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko. 
does not dwell in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, 

Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati.  Those who come after follow their example. 
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. 
Those who come after follow their example. 

“Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  “When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati”. 
When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
“Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
“When they have two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm. 
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati”. 
When they have these two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm.” 

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.  If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. 
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 

Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo saddhāvimutto svāssa arahattāya paṭipanno, yvāyaṁ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.  In some cases, a person who is freed by faith is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners. 
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā. 
In some cases, a direct witness is practicing for perfection, while the one freed by faith and the one attained to view are once-returners or non-returners. 
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā. 
In some cases, one attained to view is practicing for perfection, while the one freed by faith and the direct witness are once-returners or non-returners. 

So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati.  Having made these choices, they’re reborn in a hurtful world, 
So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. 
Having made these choices, they are reborn in a pleasing world, 
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. 
Having made these choices, they are reborn in a world that is both hurtful and pleasing, 

appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.  Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. 
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. 
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. 

Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṁ āpajjati, atha kho naṁ pāpako kittisaddo abbhuggacchati:  Even if you don’t follow the example of such a person, you still get a bad reputation: 
evamevaṁ kho, bhikkhave, kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṁ āpajjati, atha kho naṁ pāpako kittisaddo abbhuggacchati: 
In the same way, even if you don’t follow the example of such a person, you still get a bad reputation: 
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. 
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. 
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. 
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. 
Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṁ āpajjati, atha kho naṁ kalyāṇo kittisaddo abbhuggacchati: 
Even if you don’t follow the example of such a person, you still get a good reputation: 

paññā hissa na vijjati.  for their wisdom is lacking. 

vatthu aññaṁ na vijjati.  not in any other place. 

So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: 
Then King Yama pursues, presses, and grills them about the first messenger of the gods: 
Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: 
Then King Yama grills them about the second messenger of the gods: 
Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: 
Then King Yama grills them about the third messenger of the gods: 

So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 

Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ.  Now, Mister Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice. 
gotama, yo ceva yajati → yo ceva yaññaṁ yajati (sya-all, km) | puññappaṭipadaṁ → puññapaṭipadaṁ (bj, sya-all, pts1ed) 
idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 
A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. 
Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’. 
It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. 

lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?  Does greed come up in a person for their welfare or harm?” 
doso purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? 
Does hate come up in a person for their welfare or harm?” 
moho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? 
Does delusion come up in a person for their welfare or harm?” 
alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? 
Does contentment come up in a person for their welfare or harm?” 
adoso purisassa ajjhattaṁ uppajjamāno uppajjati …pe… 
Does love come up in a person for their welfare or harm? … 
amoho purisassa ajjhattaṁ uppajjamāno uppajjati …pe… 
Does understanding come up in a person for their welfare or harm? … 

‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti?  And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’ 
Tassa subhanimittaṁ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattati. 
When you apply the mind irrationally to the beautiful feature of things, greed arises, and once arisen it increases and grows. 
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti. 
This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’ 
‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti? 
And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’ 
Tassa paṭighanimittaṁ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattati. 
When you apply the mind irrationally to the feature of harshness, hate arises, and once arisen it increases and grows. 
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti. 
This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’ 
‘Ko panāvuso, hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti? 
And if they ask: ‘What is the cause, what is the reason why delusion arises, and once arisen it increases and grows?’ 
Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattati. 
When you apply the mind irrationally, delusion arises, and once arisen it increases and grows. 
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti. 
This is the cause, this is the reason why delusion arises, and once arisen it increases and grows.’ 
‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? 
And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’ 
Tassa asubhanimittaṁ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. 
When you apply the mind rationally on the ugly feature of things, greed doesn’t arise, or if it’s already arisen it’s given up. 
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti. 
This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’ 
‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti? 
And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’ 
Tassa mettaṁ cetovimuttiṁ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. 
When you apply the mind rationally on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up. 
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti. 
This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’ 
‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti? 
And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’ 
Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. 
When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up. 
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti. 
This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’” 

Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṁ āpajjati, byasanaṁ āpajjati, anayabyasanaṁ āpajjati;  Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. It would fall to ruin and disaster. 

So tassā rattiyā accayena bhoge adinnaṁyeva paribhuñjati.  When the night has passed they use their possessions once more, though they’ve not been given back to them. 
Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. 
As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty head by applying effort. 
Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. 
As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. 
‘ariyasāvako brahmuposathaṁ upavasati, brahmunā saddhiṁ saṁvasati, brahmañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. 
‘A noble disciple who observes the sabbath of the divinity, living together with the divinity. And because they think of the divinity their mind becomes clear, joy arises, and mental corruptions are given up.’ 
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. 
As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort. 
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. 
As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. 
Ayaṁ vuccati, visākhe, ‘ariyasāvako dhammuposathaṁ upavasati, dhammena saddhiṁ saṁvasati, dhammañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. 
This is called: ‘A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’ 
Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. 
As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort. 
Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. 
As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. 
Ayaṁ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṁ upavasati, saṅghena saddhiṁ saṁvasati, saṅghañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. 
This is called: ‘A noble disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’ 
Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. 
As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort. 
Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. 
As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. 
Ayaṁ vuccati, visākhe, ‘ariyasāvako sīluposathaṁ upavasati, sīlena saddhiṁ saṁvasati, sīlañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. 
This is called: ‘A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’ 
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati. 
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ 
Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati. 
 
Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati. 
 
Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṁvijjati. 
 
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. 
As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleansing corrupt native gold by applying effort. 
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati. 
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ 
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. 
As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. 
Ayaṁ vuccati, visākhe, ‘ariyasāvako devatuposathaṁ upavasati, devatāhi saddhiṁ saṁvasati, devatā ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. 
This is called: ‘A noble disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’ 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the thirty-three. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of Yama. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to imagine. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is imagined by others. 
Etasmiṁ yaṁ vijjati antare dhanaṁ, 
All of the wealth that’s found in this realm— 

So vatānanda, buddhe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti netaṁ ṭhānaṁ vijjati.  In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible. 
So vatānanda, saṅghe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti netaṁ ṭhānaṁ vijjati. 
In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible. 

So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.  They break some lesser and minor training rules, but are restored. 
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. 
They break some lesser and minor training rules, but are restored. 
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. 
They break some lesser and minor training rules, but are restored. 
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. 
They break some lesser and minor training rules, but are restored. 

So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.  They break some lesser and minor training rules, but are restored. 
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. 
They break some lesser and minor training rules, but are restored. 
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. 
They break some lesser and minor training rules, but are restored. 

So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.  They break some lesser and minor training rules, but are restored. 

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

Evamevaṁ kho, bhikkhave, yato ariyasāvakassa virajaṁ vītamalaṁ dhammacakkhuṁ uppajjati, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṁyojanāni pahīyanti—  In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up: 
uppajjati → udapādi (sabbattha) 

Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati.  An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. 

‘yaṁ kho lokaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ loke assādo.  ‘The pleasure and happiness that arise from the world: this is its gratification. 

yo cāyaṁ evaṁvādī evaṁdiṭṭhi: ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṁ āpajjati.  and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures. 

So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.  They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space. 
So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. 
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness. 
So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākiñcaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. 
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness. 

So taṁ piṇḍapātaṁ gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.  They eat that food tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
So taṁ piṇḍapātaṁ agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 

“Tīhi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  “When females have three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. 

Seyyathāpi, bhikkhave, pāsāṇe lekhā na khippaṁ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti;  It’s like a line drawn in stone, which isn’t quickly worn away by wind and water, but lasts for a long time. 
Seyyathāpi, bhikkhave, pathaviyā lekhā khippaṁ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti; 
It’s like a line drawn in sand, which is quickly worn away by wind and water, and doesn’t last long. 

Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti:  then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: 
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti: 
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: 
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti: 
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: 

So kāmesu pātabyataṁ āpajjati.  so they throw themselves into sensual pleasures. 

yo micchā paṭipajjati;  by their mother or father, 
yo sammā paṭipajjati; 
by their mother and father, 

“Cattārome, bhikkhave, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.  “Mendicants, there are four things that give rise to craving in a mendicant. 
Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; 
For the sake of robes, 
piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; 
almsfood, 
senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; 
lodgings, 
itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. 
or rebirth in this or that state. 

“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā.  “Mendicants, suppose a mendicant has a sensual, malicious, or cruel thought while walking. 
Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. 
Suppose a mendicant has a sensual, malicious, or cruel thought while standing … 
Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. 
sitting … 
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. 
or when lying down while awake. 
Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. 
Suppose a mendicant has a sensual, malicious, or cruel thought while walking. 
Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. 
Suppose a mendicant has a sensual, malicious, or cruel thought while standing … 
Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. 
sitting … 
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. 
or when lying down while awake. 

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.  If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. 
yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;  Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; 
Furthermore, a mendicant is content with any kind of almsfood … 
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; 
Furthermore, a mendicant is content with any kind of lodgings … 

So vata, paribbājakā, anabhijjhaṁ dhammapadaṁ paccakkhāya abhijjhāluṁ kāmesu tibbasārāgaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati.  It is quite impossible to reject this Dhamma footprint of contentment, and point out a true ascetic or brahmin who covets sensual pleasures with acute lust. 
So vata, paribbājakā, abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible to reject this Dhamma footprint of good will, and point out a true ascetic or brahmin who has ill will and malicious intent. 
So vata, paribbājakā, sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible to reject this Dhamma footprint of right mindfulness, and point out a true ascetic or brahmin who is unmindful, with no situational awareness. 
So vata, paribbājakā, sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible to reject this Dhamma footprint of right immersion, and point out a true ascetic or brahmin who is scattered, with straying mind. 

Evamevaṁ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā, so dhammaṁ deseti:  In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma: 

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati.  If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. 
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. 
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. 
jāgariyaṁ anuyuñjati. 
and dedicated to wakefulness; 

Pasannacitto yajati,  sacrifice it with confident heart, 
Pasannacitto yajati → pasannacittā yajanti (mr) 

“Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā”ti?  “Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?” 
“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti. 
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.” 
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti. 
 
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti. 
 
“‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyan’ti vadāmi. 
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn. 

‘yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā’ti?  ‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?’ … 
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti. 
 
yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmi’. 
 
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti. 
 
‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ, taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti. 
 

Idha, gahapati, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjati puññāni ca karoti.  It’s when a gentleman uses his legitimate wealth, and makes merit with it. 

So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ piṇḍapātaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ senāsanaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ gilānappaccayabhesajjaparikkhāraṁ paribhuñjati, appaṁ ayācito.  It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. 

Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito …pe… yañhi taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.  It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me. 

Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito …pe… mameva taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.  It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me. 

Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati:  One fine thoroughbred is moved to act when it sees the shadow of the goad, thinking: 
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati, api ca kho lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati: 
Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, but only when its hairs are struck, thinking: 
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati nāpi lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati, api ca kho cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati: 
Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking: 
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati nāpi lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati nāpi cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati, api ca kho aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati: 
Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking: 
So tena saṁvijjati, saṁvegaṁ āpajjati. 
They’re moved to act by this, 
Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati; 
This person is like the fine thoroughbred 
So tena saṁvijjati, saṁvegaṁ āpajjati. 
They’re moved to act by this, 
Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati; 
This person is like the fine thoroughbred that’s moved to act 
So tena saṁvijjati, saṁvegaṁ āpajjati. 
They’re moved to act by this, 
Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati; 
This person is like the fine thoroughbred that’s moved to act 
So tena saṁvijjati, saṁvegaṁ āpajjati. 
They’re moved to act by this, 
Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati; 
This person is like the fine thoroughbred that’s moved to act 

Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṁ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṁ na dussati vītadosattā, mohanīyesu dhammesu cittaṁ na muyhati vītamohattā, madanīyesu dhammesu cittaṁ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṁ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti.  When a mendicant’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t shake, tremble, quake, or get nervous, nor are they persuaded by the teachings of other ascetics.” 

So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.  They enjoy it and like it and find it satisfying. 
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. 
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the Divinity’s host. 
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. 
They enjoy it and like it and find it satisfying. 
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ābhassarānaṁ devānaṁ sahabyataṁ upapajjati. 
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. 
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. 
They enjoy it and like it and find it satisfying. 
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno, kālaṁ kurumāno subhakiṇhānaṁ devānaṁ sahabyataṁ upapajjati. 
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of universal beauty. 
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. 
They enjoy it and like it and find it satisfying. 
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno vehapphalānaṁ devānaṁ sahabyataṁ upapajjati. 
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of abundant fruit. 

So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati.  When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. 
So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. 

So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.  They enjoy this and like it and find it satisfying. 
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. 
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the Divinity’s host. 
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. 
They enjoy this and like it and find it satisfying. 
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ābhassarānaṁ devānaṁ sahabyataṁ upapajjati. 
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. 
Ābhassarānaṁ, bhikkhave, devānaṁ dve kappā āyuppamāṇaṁ …pe… subhakiṇhānaṁ devānaṁ sahabyataṁ upapajjati. 
… they’re reborn in the company of the gods of universal beauty. The lifespan of the gods of universal beauty is four eons. 
Subhakiṇhānaṁ, bhikkhave, devānaṁ cattāro kappā āyuppamāṇaṁ …pe… vehapphalānaṁ devānaṁ sahabyataṁ upapajjati. 
… they’re reborn in the company of the gods of abundant fruit. 

So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati.  When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. 
So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. 

Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.  It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. 
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. 
Those who come after them follow their example. 
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. 
Those who come after them follow their example. 

yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati.  If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. 
yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. 
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. 

yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.  If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. 

“Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ.  “Mendicants, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. 
Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. 
As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. 
Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayāva. 
As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance. 
Sāmaṁ vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. 
By oneself one makes the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. 
Pare vāssa taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. 
Or else others make the choice … 
Sampajāno vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. 
One consciously makes the choice … 
Asampajāno vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. 
Or else one unconsciously makes the choice … 
Sāmaṁ vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; 
 
yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; 
 
sampajāno vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; 
 
asampajāno vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. 
 
Sāmaṁ vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; 
 
pare vāssa taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; 
 
sampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; 
 
asampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. 
 
avijjāya tveva asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, so mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, 
But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself. 
khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhanti. 
There is no field, no ground, no scope, and no basis, conditioned by which that pleasure and pain arise in oneself. 
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati; 
They enjoy it and like it and find it satisfying. 
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. 
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception. 
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati; 
They enjoy it and like it and find it satisfying. 
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. 
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception. 

‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassā’”ti.  ‘All those liable to death are frightened and terrified of death.’” 
“Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa; 
“Brahmin, some of those liable to death are frightened and terrified of death. 
atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. 
But some of those liable to death are not frightened and terrified of death. 
Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa? 
Who are those frightened of death? 
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
They sorrow and wail and lament, beating their breast and falling into confusion. 
Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. 
This is someone who is frightened of death. 
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
They sorrow and wail and lament, beating their breast and falling into confusion. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. 
This, too, is someone who is frightened of death. 
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
They sorrow and wail and lament, beating their breast and falling into confusion. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. 
This, too, is someone who is frightened of death. 
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
They sorrow and wail and lament, beating their breast and falling into confusion. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. 
This, too, is someone who is frightened of death. 
Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa? 
Who are those not frightened of death? 
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
They don’t sorrow and wail and lament, beating their breast and falling into confusion. 
Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. 
This is someone who’s not frightened of death. 
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
They don’t sorrow and wail and lament, beating their breast and falling into confusion. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. 
This, too, is someone who’s not frightened of death. 
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
They don’t sorrow and wail and lament, beating their breast and falling into confusion. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. 
This, too, is someone who’s not frightened of death. 
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
They don’t sorrow and wail and lament, beating their breast and falling into confusion. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. 
This, too, is someone who’s not frightened of death. 

“Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya:  “That, brahmin, is possible.” 
“Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya: 
“That too is possible.” 
Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— 
But it is possible that a true person could know …’ 
Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya— 
 
Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— 
But it is possible that a true person could know … 
Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya— 
 

So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.  But they die unmindful and are reborn in one of the orders of gods. 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. … 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. … 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. 
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. 
But they die unmindful and are reborn in one of the orders of gods. … 

So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  They sorrow and wail and lament, beating their breast and falling into confusion. 
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
They don’t sorrow or wail or lament, beating their breast and falling into confusion. 

lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?  Does greed come up in a person for their welfare or harm?” 
doso purisassa …pe… moho purisassa …pe… sārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? 
Does hate … or delusion … or aggression come up in a person for their welfare or harm?” 
alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? 
Does contentment … love … understanding … benevolence come up in a person for their welfare or harm?” 
“Taṁ kiṁ maññatha, bhaddiya, adoso purisassa …pe… amoho purisassa …pe… asārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? 
 

Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.  Even when criticized a little bit she loses her temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. 
Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. 
 
Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. 
 
Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. 
 

Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.  It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. 
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. 
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. 
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. 
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. 
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. 
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ. 
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati.  Having made these choices, they’re reborn in a hurtful world, 
So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. 
Having made these choices, they’re reborn in a pleasing world, 
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. 
Having made these choices, they are reborn in a world that is both hurtful and pleasing, 

So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati.   
So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. 
 
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. 
 

“Kadā panānanda, anuruddho saṅghamajjhe adhikaraṇesu voyuñjati.  “But Ānanda, since when has Anuruddha been involved in disciplinary issues in the midst of the Saṅgha? 

“Cattārome, mālukyaputta, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.  “Māluṅkyaputta, there are four things that give rise to craving in a mendicant. 
Cīvarahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. 
For the sake of robes, 
Piṇḍapātahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. 
almsfood, 
Senāsanahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. 
lodgings, 
Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. 
or rebirth in this or that state. 
Ime kho, mālukyaputta, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. 
These are the four things that give rise to craving in a mendicant. 

“So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṁ dhammaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati.  “Mendicants, it is quite impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. 
‘Ābhisamācārikaṁ dhammaṁ aparipūretvā sekhaṁ dhammaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. 
‘Sekhaṁ dhammaṁ aparipūretvā sīlāni paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. 
‘Sīlāni aparipūretvā sammādiṭṭhiṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling ethics, it’s impossible to fulfill right view. 
‘Sammādiṭṭhiṁ aparipūretvā sammāsamādhiṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling right view, it’s impossible to fulfill right immersion. 
So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṁ dhammaṁ paripūressatī’ti ṭhānametaṁ vijjati. 
But it is quite possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. 
‘Ābhisamācārikaṁ dhammaṁ paripūretvā sekhaṁ dhammaṁ paripūressatī’ti ṭhānametaṁ vijjati. 
Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. 
‘Sekhaṁ dhammaṁ paripūretvā sīlāni paripūressatī’ti ṭhānametaṁ vijjati. 
Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. 
‘Sīlāni paripūretvā sammādiṭṭhiṁ paripūressatī’ti ṭhānametaṁ vijjati. 
Having fulfilled ethics, it’s possible to fulfill right view. 

“So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṁ dhammaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati.  “Mendicants, it is quite impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. 
‘Ābhisamācārikaṁ dhammaṁ aparipūretvā sekhaṁ dhammaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. 
‘Sekhaṁ dhammaṁ aparipūretvā sīlakkhandhaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling the practice of a trainee, it’s impossible to fulfill the entire spectrum of ethics. 
‘Sīlakkhandhaṁ aparipūretvā samādhikkhandhaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling the entire spectrum of ethics, it’s impossible to fulfill the entire spectrum of immersion. 
‘Samādhikkhandhaṁ aparipūretvā paññākkhandhaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling the entire spectrum of immersion, it’s impossible to fulfill the entire spectrum of wisdom. 
So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṁ dhammaṁ paripūressatī’ti ṭhānametaṁ vijjati. 
But it is quite possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. 
‘Ābhisamācārikaṁ dhammaṁ paripūretvā sekhaṁ dhammaṁ paripūressatī’ti ṭhānametaṁ vijjati. 
Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. 
‘Sekhaṁ dhammaṁ paripūretvā sīlakkhandhaṁ paripūressatī’ti ṭhānametaṁ vijjati. 
Having fulfilled the practice of a trainee, it’s possible to fulfill the entire spectrum of ethics. 
‘Sīlakkhandhaṁ paripūretvā samādhikkhandhaṁ paripūressatī’ti ṭhānametaṁ vijjati. 
Having fulfilled the entire spectrum of ethics, it’s possible to fulfill the entire spectrum of immersion. 

‘Ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṁ uppajjati,  ‘This immersion is blissful now, and results in bliss in the future.’ … 
‘ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati, 
‘This immersion is noble and not of the flesh.’ … 
‘ayaṁ samādhi akāpurisasevito’ti paccattaññeva ñāṇaṁ uppajjati, 
‘This immersion is not cultivated by sinners.’ … 
‘ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṁ uppajjati, 
‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ … 
‘sato kho panāhaṁ imaṁ samāpajjāmi sato vuṭṭhahāmī’ti paccattaññeva ñāṇaṁ uppajjati. 
‘I mindfully enter into and emerge from this immersion.’ … 

yācitova bahulaṁ cīvaraṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ piṇḍapātaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ senāsanaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati appaṁ ayācito.  They usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. 

‘yadeva so hoti itthī vā puriso vā buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’ti.  ‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’ 
‘kathaṁrūpe kho, bhante, satthari pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? 
Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? 
Kathaṁrūpe dhamme pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? 
Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? 
Kathaṁrūpe saṅghe pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? 
Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? 
Kathaṁrūpesu sīlesu paripūrakārī kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’”ti? 
Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?” 

Puna caparaṁ, sīha, dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
Yampi, sīha, dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, idaṁ samparāyikaṁ dānaphalan”ti. 
This is a fruit of giving to do with lives to come.” 

kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

saddho kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  When their body breaks up, after death, the faithful are reborn in a good place, a heavenly realm. 

dāyajjaṁ paṭipajjati;  They’ll take care of the inheritance. 

So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. 
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. 
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion. 
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion. 

So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti—  And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work. 
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— 
Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work. 
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— 
And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done. 
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. 
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. 
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion. 
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion. 

So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.  Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. 
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. 
In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is not possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. 
So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati. 
Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. 

‘na mātā putte sārajjati, putto vā pana mātarī’ti?  a mother cannot lust for her son, or that a son cannot lust for his mother? 

So tāya dhammapariyattiyā divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ.  They spend too much time studying that teaching. They neglect retreat, and are not committed to internal serenity of heart. 
So tāya dhammapaññattiyā divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They spend too much time advocating that teaching. They neglect retreat, and are not committed to internal serenity of heart. 
So tena sajjhāyena divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They spend too much time reciting that teaching. They neglect retreat, and are not committed to internal serenity of heart. 
So tehi dhammavitakkehi divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They spend too much time thinking about that teaching. They neglect retreat, and are not committed to internal serenity of heart. 
So tāya dhammapariyattiyā na divasaṁ atināmeti, nāpi riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. 
They don’t spend too much time studying that teaching. They don’t neglect retreat, and they’re committed to internal serenity of heart. 

api ca kho sampahāre haññati byāpajjati.  but he’s killed or injured when blows are struck. 
api ca kho sampahāre haññati byāpajjati. 
but he’s killed or injured when blows are struck. 
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. 
It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She sits right by him, lies down, or embraces him. 
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati; 
I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck. 
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. 
It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She sits right by him, lies down, or embraces him. 
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati.  If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of sight, and achieving restraint over it. 
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. 
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving restraint over it. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Hoti kho pana so samayo yaṁ saṅgho bhijjati.  But there will come a time of schism in the Saṅgha. 

Rajanīye rajjati, dussanīye dussati, mohanīye muyhati, kuppanīye kuppati, madanīye majjati—  They desire the desirable, they hate the hateful, they’re deluded by the delusory, they’re annoyed by the annoying, and they’re intoxicated by the intoxicating. 
Rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kuppanīye na kuppati, madanīye na majjati— 
They don’t desire the desirable, they don’t hate the hateful, they’re not deluded by the delusory, they’re not annoyed by the annoying, and they’re not intoxicated by the intoxicating. 

riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ.  They neglect retreat, and are not committed to internal serenity of heart. 
riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They neglect retreat, and are not committed to internal serenity of heart. 
riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They neglect retreat, and are not committed to internal serenity of heart. 
riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They neglect retreat, and are not committed to internal serenity of heart. 
riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They neglect retreat, and are not committed to internal serenity of heart. 
na riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. 
They don’t neglect retreat, and are committed to internal serenity of heart. 
na riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. 
They don’t neglect retreat, and are committed to internal serenity of heart. 
na riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. 
They don’t neglect retreat, and are committed to internal serenity of heart. 
na riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. 
They don’t neglect retreat, and are committed to internal serenity of heart. 
na riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. 
They don’t neglect retreat, and are committed to internal serenity of heart. 

Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ piṇḍapātaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ senāsanaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati, appaṁ ayācito.  It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. 

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā rajanīye rūpe sārajjati, na sakkoti cittaṁ samādahituṁ.  It’s when a mendicant, seeing a sight with their eyes, is aroused by a desirable sight, so is not able to still the mind. 
Idha, bhikkhave, bhikkhu sotena saddaṁ sutvā rajanīye sadde sārajjati, na sakkoti cittaṁ samādahituṁ. 
It’s when a mendicant, hearing a sound with their ears, is aroused by a desirable sound, so is not able to still the mind. 
Idha, bhikkhave, bhikkhu ghānena gandhaṁ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṁ samādahituṁ. 
It’s when a mendicant, smelling an odor with their nose, is aroused by a desirable smell, so is not able to still the mind. 
Idha, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṁ samādahituṁ. 
It’s when a mendicant, tasting a flavor with their tongue, is aroused by desirable tastes, so is not able to still the mind. 
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṁ samādahituṁ. 
It’s when a mendicant, feeling a touch with their body, is aroused by a desirable touch, so is not able to still the mind. 
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā rajanīye rūpe na sārajjati, sakkoti cittaṁ samādahituṁ. 
It’s when a mendicant, seeing a sight with their eyes, is not aroused by a desirable sight, so is able to still the mind. 
Idha, bhikkhave, bhikkhu sotena saddaṁ sutvā rajanīye sadde na sārajjati, sakkoti cittaṁ samādahituṁ. 
It’s when a mendicant, hearing a sound with their ears, is not aroused by desirable sounds, so is able to still the mind. 
Idha, bhikkhave, bhikkhu ghānena gandhaṁ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṁ samādahituṁ. 
It’s when a mendicant, smelling an odor with their nose, is not aroused by a desirable smell, so is able to still the mind. 
Idha, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā rajanīye rase na sārajjati, sakkoti cittaṁ samādahituṁ. 
It’s when a mendicant, tasting a flavor with their tongue, is not aroused by desirable tastes, so is able to still the mind. 
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṁ samādahituṁ. 
It’s when a mendicant, feeling a touch with their body, is not aroused by a desirable touch, so is able to still the mind. 

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati.  If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. 
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. 
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. 

Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati.  Those who come after them follow their example. 
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. 
Those who come after them follow their example. 

Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.  When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. 
Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. 
When an unethical person is spoken to about ethics they lose their temper … 
Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. 
When an unlearned person is spoken to about learning they lose their temper … 
Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. 
When a stingy person is spoken to about generosity they lose their temper … 
Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. 
When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. 
Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. 
When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. 
Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. 
When an ethical person is spoken to about ethical conduct they don’t lose their temper … 
Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. 
When a learned person is spoken to about learning they don’t lose their temper … 
Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. 
When a generous person is spoken to about generosity they don’t lose their temper … 
Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. 
When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. 

Māyaṁ puriso idheva anayabyasanaṁ āpajjī’ti.  So that they don’t come to ruin right here.’ 
Māyaṁ → ayaṁ (mr) | āpajjī’ti → āpajjati (bj); āpajjatīti (pts1ed); āpajjeyya (mr) 

“Pañca, gahapati, bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati.  “Householder, unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell. 
imāni kho, gahapati, pañca bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati. 
Unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell. 
Pañca, gahapati, bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati. 
Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven. 
imāni kho, gahapati, pañca bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati. 
Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven. 
yo naro anuyuñjati. 
beer and wine. 
nirayaṁ sopapajjati. 
is reborn in hell. 
yo naro nānuyuñjati. 
beer and wine. 

‘ayaṁ puriso paritthīsu parakumārīsu cārittaṁ āpajjīti.  ‘This person had sexual relations with women or maidens under someone else’s protection.’ 
āpajjīti → āpajjati (sya-all, km) 
‘ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ pabhañjīti. 
‘This person has ruined a householder or householder’s child by lying.’ 
pabhañjīti → bhañjatīti (bj); bhañjati (sya-all, km); bhañjīti (pts1ed) 
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto paritthīsu parakumārīsu cārittaṁ āpajji; 
Or they had sexual relations with women or maidens under someone else’s protection. 
āpajji → āpajjati (si, sya-all) 

So ācariyassa ācariyadhanaṁ niyyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.  Having offered the fee to his tutor, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. 
So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjati. 
Having developed these four divine meditations, when the body breaks up, after death, they’re reborn in a good place, a realm of divinity. 
So methunaṁ uppādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. 
Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. 
So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
Having developed these four absorptions, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
So methunaṁ uppādetvā tameva puttassādaṁ nikāmayamāno kuṭumbaṁ ajjhāvasati, na agārasmā anagāriyaṁ pabbajati. 
Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness. 

lābhī, bhikkhave, tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, taṁ tathāgato agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  This was fulfilled when the Realized One received robes, almsfood, lodgings, and medicines and supplies for the sick. And he used them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. 

Attanāpi tasmiṁ sare sārajjati, parepi tasmiṁ sare sārajjanti, gahapatikāpi ujjhāyanti:  You relish the sound of your own voice. Others relish the sound of your voice. Householders complain: 
‘yatheva mayaṁ gāyāma, evamevaṁ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati. 
‘These ascetics who follow the Sakyan, sing just like us!’ When you’re enjoying the melody, your immersion breaks up. Those who come after follow your example. 

Pārājiko vā hoti chinnaparipantho, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjati, bāḷhaṁ vā rogātaṅkaṁ phusati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  They’re expelled, cut off, blocked out; or they commit a corrupt offense; or they contract a severe illness. They feel lost when they die. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 

Anadhigataṁ nādhigacchati, adhigatā parihāyati, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  They don’t achieve the unachieved. What they have achieved falls away. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. 

Puna caparaṁ, bhikkhave, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. 
Puna caparaṁ, bhikkhave, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

Musā bhaṇati, pisuṇaṁ bhaṇati, pharusaṁ bhaṇati, samphappalāpaṁ bhaṇati, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  They use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
Na musā bhaṇati, na pisuṇaṁ bhaṇati, na pharusaṁ bhaṇati, na samphappalāpaṁ bhaṇati, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
They don’t use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  Most people find you unlikable and disagreeable. You have lots of enmity and many faults. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. 
Bahuno janassa piyo hoti manāpo, na verabahulo hoti, na vajjabahulo, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
Most people find you dear and agreeable. You have little enmity and few faults. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. 

Bahuno janassa appiyo hoti amanāpo, luddo ca hoti, vippaṭisārī ca, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  Most people find you unlikable and disagreeable. You’re cruel and remorseful. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. 
Bahuno janassa piyo hoti manāpo, aluddo ca hoti, avippaṭisārī ca, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
Most people find you likable and agreeable. You’re neither cruel nor remorseful. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. 

kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. 
kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
And when the body breaks up, after death, you’re reborn in a good place, a heavenly realm. 

Appasannā nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti, satthusāsanaṁ akataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati, cittamassa nappasīdati.  You don’t inspire confidence in those without it. You cause some with confidence to change their minds. You don’t follow the Teacher’s instructions. Those who come after you follow your example. And your mind doesn’t become clear. 
Appasannā pasīdanti, pasannānañca bhiyyobhāvo hoti, satthusāsanaṁ kataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati, cittamassa pasīdati. 
You inspire confidence in those without it. You increase confidence in those who have it. You follow the Teacher’s instructions. Those who come after you follow your example. And your mind becomes clear. 

Anāmantacāre āpajjati, raho nisajjāya āpajjati, paṭicchanne āsane āpajjati, mātugāmassa uttari chappañcavācāhi dhammaṁ desento āpajjati, kāmasaṅkappabahulo viharati.  You fall into an offense for wandering without leave. You fall into an offense for sitting in a private place with someone of the opposite sex. You fall into an offense for sitting in a hidden place with someone of the opposite sex. You fall into an offense for teaching more than five or six sentences to someone of the opposite sex. You have a lot of sensual thoughts. 

yaṁ kho panassa bhojanaṁ denti lūkhaṁ vā paṇītaṁ vā taṁ attanā paribhuñjati, saddhādeyyaṁ na vinipāteti.  And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith. 

kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. 
kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When your body breaks up, after death, you’re reborn in a good place, a heavenly realm. 

kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.   

Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati.  So they don’t frequent other mendicants, 
Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati. 
 
Aññe bhikkhū na bhajati. 
So they don’t frequent other mendicants, 

Gilānarājatikaṇḍaṁ,   

Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. 

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṁvijjati.  When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ 
Yathārūpena sīlena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati. 
 
Yathārūpena sutena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati. 
 
Yathārūpena cāgena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpo cāgo saṁvijjati. 
 

atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  yet somehow ill will still occupies the mind. 
atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. 
 
atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. 
 
atha ca panassa rāgo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. 
 
atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati. 
 
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. 
yet somehow the dart of doubt and indecision still occupies the mind. 

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṁvijjati.  When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ 

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṁvijjati.  When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ 

Bhuñjati anavajjāni,  He eats blameless things, 
sāvajjāni na bhuñjati; 
he doesn’t eat blameworthy things. 

saddhā yassa na vijjati;  whoever has no faith, 

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṁ khandhaṁ rājā paribhuñjati saddhiṁ itthāgārena, ekaṁ khandhaṁ balakāyo paribhuñjati, ekaṁ khandhaṁ negamajānapadā paribhuñjanti, ekaṁ khandhaṁ samaṇabrāhmaṇā paribhuñjanti, ekaṁ khandhaṁ migā paribhuñjanti.  The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another. 

karaṇīyaṁ na vijjati.  and nothing more to do. 

So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
So kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. 
They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
So kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. 
They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. 

“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so goṇo kiṭṭhādo dāmaṁ vā chetvā vajaṁ vā bhinditvā, atha punadeva kiṭṭhaṁ otareyyāti.  For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.” 
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti. 
For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.” 
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti. 
For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.” 
“Ṭhānañhetaṁ, āvuso, vijjati, amuṁ purisaṁ paṇītabhojanaṁ bhuttāviṁ yāvassa sā ojā kāye ṭhassati tāva na aññaṁ bhojanaṁ chādessati. 
For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present. 
“Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya …pe… yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti. 
For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.” 
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti. 
For it is quite possible that the ruler or their chief minister will depart from that woodland grove so that the chirping of crickets will be heard there again.” 

Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṁ āpajjati:  It’s when someone who is overcome and overwhelmed by suffering sorrows and wails and laments, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering: 

“‘So vata, bhikkhave, bhikkhu pāpamitto pāpasahāyo pāpasampavaṅko, pāpamitte sevamāno bhajamāno payirupāsamāno, tesañca diṭṭhānugatiṁ āpajjamāno ābhisamācārikaṁ dhammaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati.  “Mendicants, it is quite impossible that a mendicant with bad friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. 
‘Ābhisamācārikaṁ dhammaṁ aparipūretvā sekhaṁ dhammaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. 
‘Sekhaṁ dhammaṁ aparipūretvā sīlāni paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. 
‘Sīlāni aparipūretvā kāmarāgaṁ vā rūparāgaṁ vā arūparāgaṁ vā pajahissatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling ethics, it’s impossible to give up sensual desire, or desire to be reborn in the realm of luminous form or in the formless realm. 
‘So vata, bhikkhave, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko, kalyāṇamitte sevamāno bhajamāno payirupāsamāno, tesañca diṭṭhānugatiṁ āpajjamāno ābhisamācārikaṁ dhammaṁ paripūressatī’ti ṭhānametaṁ vijjati. 
It’s quite possible that a mendicant with good friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. 
‘Ābhisamācārikaṁ dhammaṁ paripūretvā sekhaṁ dhammaṁ paripūressatī’ti ṭhānametaṁ vijjati. 
Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. 
‘Sekhaṁ dhammaṁ paripūretvā sīlāni paripūressatī’ti ṭhānametaṁ vijjati. 
Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. 

“‘So vata, bhikkhave, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto, gaṇārāmo gaṇarato gaṇārāmataṁ anuyutto, eko paviveke abhiramissatī’ti netaṁ ṭhānaṁ vijjati.  “Mendicants, it is quite impossible that a mendicant who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion. 
‘Eko paviveke anabhiramanto cittassa nimittaṁ gahessatī’ti netaṁ ṭhānaṁ vijjati. 
Without taking pleasure in being alone in seclusion, it’s impossible to learn the patterns of the mind. 
‘Cittassa nimittaṁ agaṇhanto sammādiṭṭhiṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without learning the patterns of the mind, it’s impossible to fulfill right view. 
‘Sammādiṭṭhiṁ aparipūretvā sammāsamādhiṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling right view, it’s impossible to fulfill right immersion. 
‘Sammāsamādhiṁ aparipūretvā saṁyojanāni pajahissatī’ti netaṁ ṭhānaṁ vijjati. 
Without fulfilling right immersion, it’s impossible to give up the fetters. 
‘Saṁyojanāni appahāya nibbānaṁ sacchikarissatī’ti netaṁ ṭhānaṁ vijjati. 
Without giving up the fetters, it’s impossible to realize extinguishment. 
‘So vata, bhikkhave, bhikkhu na saṅgaṇikārāmo na saṅgaṇikarato na saṅgaṇikārāmataṁ anuyutto, na gaṇārāmo na gaṇarato na gaṇārāmataṁ anuyutto, eko paviveke abhiramissatī’ti ṭhānametaṁ vijjati. 
It’s quite possible that a mendicant who doesn’t enjoy company and groups, who doesn’t love them and like to enjoy them, should take pleasure in being alone in seclusion. 
‘Eko paviveke abhiramanto cittassa nimittaṁ gahessatī’ti ṭhānametaṁ vijjati. 
For someone who takes pleasure in being alone in seclusion, it’s possible to learn the patterns of the mind. 
‘Cittassa nimittaṁ gaṇhanto sammādiṭṭhiṁ paripūressatī’ti ṭhānametaṁ vijjati. 
For someone who learns the patterns of the mind, it’s possible to fulfill right view. 
‘Sammādiṭṭhiṁ paripūretvā sammāsamādhiṁ paripūressatī’ti ṭhānametaṁ vijjati. 
Having fulfilled right view, it’s possible to fulfill right immersion. 
‘Sammāsamādhiṁ paripūretvā saṁyojanāni pajahissatī’ti ṭhānametaṁ vijjati. 
Having fulfilled right immersion, it’s possible to give up the fetters. 

“‘So vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena na ekodibhāvādhigatena anekavihitaṁ iddhividhaṁ paccanubhavissati—ekopi hutvā bahudhā bhavissati, bahudhāpi hutvā eko bhavissati …pe… yāva brahmalokāpi kāyena vasaṁ vattessatī’ti netaṁ ṭhānaṁ vijjati.  “Mendicants, it is quite impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. 
‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati—dibbe ca mānuse ca ye dūre santike cā’ti netaṁ ṭhānaṁ vijjati. 
It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and heavenly, whether near or far. 
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānissatī’ti netaṁ ṭhānaṁ vijjati. 
and freed mind as ‘freed mind’. 
‘Anekavihitaṁ pubbenivāsaṁ anussarissati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarissatī’ti netaṁ ṭhānaṁ vijjati. 
It’s impossible that they’ll recollect many kinds of past lives, with features and details. 
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati …pe… yathākammūpage satte pajānissatī’ti netaṁ ṭhānaṁ vijjati. 
It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds. 
‘Āsavānaṁ khayā …pe… sacchikatvā upasampajja viharissatī’ti netaṁ ṭhānaṁ vijjati. 
It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. 
‘So vata, bhikkhave, bhikkhu santena samādhinā paṇītena paṭippassaddhiladdhena ekodibhāvādhigatena anekavihitaṁ iddhividhaṁ paccanubhavissati …pe… yāva brahmalokāpi kāyena vasaṁ vattessatī’ti ṭhānametaṁ vijjati. 
But it’s quite possible that a mendicant who has immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power … 
‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati—dibbe ca mānuse ca ye dūre santike cā’ti ṭhānametaṁ vijjati. 
It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds … 
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānissatī’ti ṭhānametaṁ vijjati. 
‘Anekavihitaṁ pubbenivāsaṁ anussarissati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarissatī’ti ṭhānametaṁ vijjati. 
It’s possible that they’ll recollect many kinds of past lives, with features and details. 
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānissatī’ti ṭhānametaṁ vijjati. 
It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings are reborn according to their deeds. 

“‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṁ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati.  “Mendicants, it is quite impossible for a mendicant who regards any condition as permanent to accept views that conform with the teaching. 
‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṁ okkamissatī’ti netaṁ ṭhānaṁ vijjati. 
Without accepting views that conform with the teaching, it’s impossible to enter the sure path. 
‘Sammattaniyāmaṁ anokkamamāno sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaṁ vā sacchikarissatī’ti netaṁ ṭhānaṁ vijjati. 
Without entering the sure path, it’s impossible to realize the fruit of stream-entry, once-return, non-return, or perfection. 
‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṁ vijjati. 
It’s quite possible for a mendicant who regards all conditions as impermanent to accept views that conform with the teaching. 
‘Anulomikāya khantiyā samannāgato sammattaniyāmaṁ okkamissatī’ti ṭhānametaṁ vijjati. 
Having accepted views that conform with the teaching, it’s possible to enter the sure path. 

ṭhānametaṁ vijjati”.  " 

ṭhānametaṁ vijjati”.  " 

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

idha pana, bhikkhave, ekacco puggalo ummujjitvā nimujjati;  One person rises up then sinks under. 
Kathañca, bhikkhave, puggalo ummujjitvā nimujjati? 
And what kind of person rises up then sinks under? 
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe… 
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ 
Evaṁ kho, bhikkhave, puggalo ummujjitvā nimujjati. 
This kind of person rises up then sinks under. 
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe… 
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ 
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe… 
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ 
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe… 
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ 
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe… 
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ 
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe… 
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ 

‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā tesu yogaṁ āpajjati.  ‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they try to do it themselves. 
‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā na tesu yogaṁ āpajjati. 
‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they don’t try to do it themselves. 

saddhammassavanaṁ pamajjati,  They neglect listening to the true teaching. 
saddhammassavanaṁ nappamajjati, 
They don’t neglect listening to the true teaching. 

saddhammassavanaṁ nappamajjati,  They don’t neglect listening to the true teaching. 

So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 

“Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṁ dvayaṁdvayasamāpattiṁ samāpajjati;  “Firstly, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. 
So taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. 
They enjoy it and like it and find it satisfying. 
Puna caparaṁ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṁ dvayaṁdvayasamāpattiṁ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṁ sādiyati; 
Furthermore, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. Nor do they consent to massage and bathing. 
So taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. 
They enjoy it and like it and find it satisfying. 

Sā tattha rajjati tatrābhiramati.  She’s stimulated by this and takes pleasure in it. 
Sā tattha rajjati tatrābhiramati. 
She’s stimulated by this and takes pleasure in it. 
Yañcassā saṁyogapaccayā uppajjati sukhaṁ somanassaṁ tañca ākaṅkhati. 
And she desires the pleasure and happiness that comes from such yoking. 
So tattha rajjati tatrābhiramati. 
He’s stimulated by this and takes pleasure in it. 
So tattha rajjati tatrābhiramati. 
He’s stimulated by this and takes pleasure in it. 
Yañcassa saṁyogapaccayā uppajjati sukhaṁ somanassaṁ tañca ākaṅkhati. 
And he desires the pleasure and happiness that comes from such yoking. 
Sā tattha na rajjati, sā tatra nābhiramati. 
She isn’t stimulated by this and takes no pleasure in it. 
Sā tattha na rajjati, tatra nābhiramati. 
She isn’t stimulated by this and takes no pleasure in it. 
Yañcassā saṁyogapaccayā uppajjati sukhaṁ somanassaṁ tañca nākaṅkhati. 
Nor does she desire the pleasure and happiness that comes from such yoking. 
So tattha na rajjati, so tatra nābhiramati. 
He isn’t stimulated by this and takes no pleasure in it. 
So tattha na rajjati, tatra nābhiramati. 
He isn’t stimulated by this and takes no pleasure in it. 
Yañcassa saṁyogapaccayā uppajjati sukhaṁ somanassaṁ tañca nākaṅkhati. 
Nor does he desire the pleasure and happiness that comes from such yoking. 

So taṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjati.  when their body breaks up, after death, is reborn in the company of the gods of the four great kings. 
So taṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. 
when their body breaks up, after death, is reborn among the gods of the Divinity’s host. 

“ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti?  “Sir, what is the cause, what is the reason why a learned noble disciple has no doubts regarding the undeclared points?” 
“Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu. 
“Mendicant, it’s due to the cessation of views that a learned noble disciple has no doubts regarding the undeclared points. 
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu. 
Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points. 
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu. 
Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points. 
Ayaṁ kho, bhikkhu, hetu ayaṁ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti. 
This is the cause, this is the reason why a learned noble disciple has no doubts regarding the undeclared points.” 

So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati.  They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. 
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. 
 
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. 
They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. 
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. 
They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. 
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. 
They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. 

Ṭhānaṁ kho panetaṁ, moggallāna, vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.  It’s possible that you’ll give up drowsiness in this way. 
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. 
It’s possible that you’ll give up drowsiness in this way. 
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. 
It’s possible that you’ll give up drowsiness in this way. 
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. 
It’s possible that you’ll give up drowsiness in this way. 
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. 
It’s possible that you’ll give up drowsiness in this way. 
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. 
It’s possible that you’ll give up drowsiness in this way. 
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. 
It’s possible that you’ll give up drowsiness in this way. 

pathabyo me na vipajjati;  by which one is called a lord of the land. 
pathabyo me na vipajjati → puthavyo yena vuccati (bj, sya-all, pts1ed) 

kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati kodhābhibhūto.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
anatthaṁ adhipajjati. 
they take it to be what they don’t need. 
adhipajjati → adhigacchati (si); paṭipajjati (sya-all) 

Vivaṭṭamāne loke suññaṁ brahmavimānaṁ upapajjati.  As it expanded he was reborn in an empty mansion of divinity. 

So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati.  It is quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching. 
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher and the teaching to respect the Saṅgha. 
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, and the Saṅgha to respect the training. 
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, and the training to respect immersion. 
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, and immersion to respect diligence. 
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence to respect hospitality. 
So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. 
It is quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. … 
So vata, bhante, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
 
So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṁ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. 
It’s quite possible for a mendicant who respects the Teacher to respect the teaching. … 
So vata, bhante, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṁ vijjati. 
 
So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati …pe… 
It is quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching. … 
So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
 
So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṁ ṭhānaṁ vijjati …pe… yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. 
It is quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. … 
So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo …pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
 
So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṁ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. 
It’s quite possible for a mendicant who does respect the Teacher to respect the teaching. … 
So vata, sāriputta, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṁ vijjati. 
 

Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro …pe… kasambujāto khattiyakaññaṁ vā brāhmaṇakaññaṁ vā gahapatikaññaṁ vā mudutalunahatthapādaṁ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  But when such an unethical man sits or lies down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjati, tañhi tassa hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man enjoys almsfood given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man enjoys the use of beds and seats given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 

Chattiṁsaṁ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva bhattasahassāni bhuñjati—  Living for 36,000 days, you just eat 72,000 meals, 
Tatrime bhattantarāyā kapimiddhopi bhattaṁ na bhuñjati, dukkhitopi bhattaṁ na bhuñjati, byādhitopi bhattaṁ na bhuñjati, uposathikopi bhattaṁ na bhuñjati, alābhakenapi bhattaṁ na bhuñjati. 
Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food. 

Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi.  An unlearned ordinary person encounters gain and loss, fame and disgrace, blame and praise, and pleasure and pain. 
Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. 
And so does a learned noble disciple. 
“assutavato, bhikkhave, puthujjanassa uppajjati lābho. 
“Mendicants, an unlearned ordinary person encounters gain. 
Uppajjati alābho …pe… 
They encounter loss … 
uppajjati yaso … 
fame … 
uppajjati ayaso … 
disgrace … 
uppajjati nindā … 
blame … 
uppajjati pasaṁsā … 
praise … 
uppajjati sukhaṁ … 
pleasure … 
uppajjati dukkhaṁ. 
pain. 
Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. 
A learned noble disciple encounters gain. 
Uppajjati alābho …pe… 
They encounter loss … 
uppajjati yaso … 
fame … 
uppajjati ayaso … 
disgrace … 
uppajjati nindā … 
blame … 
uppajjati pasaṁsā … 
praise … 
uppajjati sukhaṁ … 
pleasure … 
uppajjati dukkhaṁ. 
pain. 

Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman”ti.  The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.” 
Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti. 
The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’” 

taṁ sakkaccaṁyeva paribhuñjati avikiranto.  he eats carefully, without making a mess. 
taṁ sakkaccaṁyeva paribhuñjati avihaññamāno. 
they eat carefully, without bother. 

Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṁ hanati, tidaṇḍaṁ bhañjati.  Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts jump back, wreck the hub, and break the triple rod. 
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṁ hanati, tidaṇḍaṁ bhañjati; 
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, jump back, wreck the hub, and break the triple rod. 

Ayaṁ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṁvijjati.  This is the first incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṁvijjati. 
This is the second incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṁvijjati. 
This is the third incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, catuttho acchariyo abbhuto dhammo saṁvijjati. 
This is the fourth incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṁvijjati. 
This is the fifth incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṁvijjati. 
This is the sixth incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, sattamo acchariyo abbhuto dhammo saṁvijjati. 
This is the seventh incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṁvijjati. 
This is the eighth incredible and amazing quality found in me. 

Ayaṁ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṁvijjati.  This is the first incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṁvijjati. 
This is the second incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṁvijjati. 
This is the third incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, catuttho acchariyo abbhuto dhammo saṁvijjati. 
This is the fourth incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṁvijjati. 
This is the fifth incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṁvijjati. 
This is the sixth incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, sattamo acchariyo abbhuto dhammo saṁvijjati. 
This is the seventh incredible and amazing quality found in me. 
Ayaṁ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṁvijjati. 
This is the eighth incredible and amazing quality found in me. 

Kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjati.  When their body breaks up, after death, they’re reborn in the company of well-to-do aristocrats or brahmins or householders. 
Kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the four great kings. 
Kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods who control what is imagined by others. 
Kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the Divinity’s host. 

So kāyassa bhedā paraṁ maraṇā manussadobhagyaṁ upapajjati.  When their body breaks up, after death, they’re reborn among disadvantaged humans. 
So kāyassa bhedā paraṁ maraṇā manussasobhagyaṁ upapajjati. 
When their body breaks up, after death, they’re reborn among well-off humans. 
So kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the four great kings. 
So kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the thirty-three. 
So kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of Yama. 
So kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the joyful gods. 
So kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods who love to imagine. 
So kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods who control what is imagined by others. 

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.  It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings. 
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the thirty-three. 
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of Yama. 
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods. 
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to imagine. 
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is imagined by others. 
Etasmiṁ yaṁ vijjati antare dhanaṁ, 
All of the wealth that’s found in this realm— 

Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.  It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the thirty-three. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is imagined by others. 
Etasmiṁ yaṁ vijjati antare dhanaṁ, 
All of the wealth that’s found in this realm— 

Ṭhānaṁ kho panetaṁ, bojjhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.  It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings. 
Ṭhānaṁ kho panetaṁ, bojjhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is imagined by others. 
Etasmiṁ yaṁ vijjati antare dhanaṁ, 
All of the wealth that’s found in this realm— 

“Aṭṭhahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjati.  “Anuruddha, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host. 
tesaṁ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṁ jānāti khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajati. 
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods. 

“Aṭṭhahi kho, visākhe, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjati.  “Visākhā, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host. 

“Aṭṭhahi kho, nakulamāte, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjati.  “Nakula’s mother, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host. 
tesaṁ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṁ jānāti khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajati. 
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods. 

tesaṁ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṁ jānāti khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajati.  She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods. 
Upapajjati devalokaṁ manāpan”ti. 
is reborn in the realm of the Agreeable Gods.” 

Upapajjati devalokaṁ manāpan”ti.  is reborn in the realm of the Agreeable Gods.” 

Idha, byagghapajja, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.  It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom. 

Idha, brāhmaṇa, kulaputto yasmiṁ gāme vā nigame vā paṭivasati tatra ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.  It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom. 

Idha, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  First, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. 
But material things don’t come to them. 
So tena alābhena socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things. 
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. 
And material things do come to them. 
So tena lābhena majjati pamajjati pamādamāpajjati. 
And so they become indulgent and fall into negligence regarding those material things. 
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho nuppajjati. 
And material things don’t come to them. 
So tena alābhena socati, kilamati, paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things. 
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. 
But material things do come to them. 
So tena lābhena majjati, pamajjati, pamādamāpajjati. 
And so they become indulgent and fall into negligence regarding those material things. 
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. 
But material things don’t come to them. 
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things. 
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. 
And material things do come to them. 
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. 
But they don’t become indulgent and fall into negligence regarding those material things. 
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. 
And material things don’t come to them. 
So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things. 
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho uppajjati. 
But material things do come to them. 
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. 
But they don’t become indulgent and fall into negligence regarding those material things. 

Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. 

Idha, bhikkhave, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.  It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom. 

Idhāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  First, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya lābho nuppajjati. 
But material things don’t come to them. 
So tena alābhena socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things. 
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. 
And material things do come to them. 
So tena lābhena majjati pamajjati pamādamāpajjati. 
And so they become indulgent and fall into negligence regarding those material things. 
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. 
And material things don’t come to them. 
So tena alābhena socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. 
And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things. 
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. 
But material things do come to them. 
So tena lābhena majjati pamajjati pamādamāpajjati. 
And so they become indulgent and fall into negligence regarding those material things. 
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho nuppajjati. 
But material things don’t come to them. 
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things. 
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho uppajjati. 
And material things do come to them. 
So tena lābhena na majjati na pamajjati na pamādamāpajjati. 
But they don’t become indulgent and fall into negligence regarding those material things. 
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho nuppajjati. 
And material things don’t come to them. 
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. 
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things. 
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. 
Next, when a mendicant stays secluded, living independently, a desire arises for material things. 
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho uppajjati. 
But material things do come to them. 
So tena lābhena na majjati na pamajjati na pamādamāpajjati. 
But they don’t become indulgent and fall into negligence regarding those material things. 

So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.  They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. 
So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. 
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. 
So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. 
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. 
So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. 
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. 
So nipajjati, na vīriyaṁ ārabhati …pe… 
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. 
So nipajjati, na vīriyaṁ ārabhati …pe… 
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. 
So nipajjati, na vīriyaṁ ārabhati …pe… 
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. 
So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. 
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. 
uppanno kho me ayaṁ appamattako ābādho. Ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi …pe… 
‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy …’ … 
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. 
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ 

“Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro khippaṁ pariyāpajjati, na ciraṭṭhitiko hoti.  “Mendicants, a master thief with eight factors is soon executed, and doesn’t have long to live. 
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro khippaṁ pariyāpajjati, na ciraṭṭhitiko hoti. 
A master thief with these eight factors is soon executed, and doesn’t have long to live. 
Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro na khippaṁ pariyāpajjati, ciraṭṭhitiko hoti. 
A master thief with eight factors is not soon executed, and lives long. 
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro na khippaṁ pariyāpajjati, ciraṭṭhitiko hotī”ti. 
A master thief with these eight factors is not soon executed, and lives long.” 

‘addhā ayamāyasmā patto vā pajjati vā’.  ‘For sure this venerable has attained or will attain.’ 

Yaṁ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccatāvuso, kāmasukhaṁ.  The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. 

Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ.  When a mendicant enters and emerges from all these attainments, their mind becomes pliable and workable. 

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.  They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

ṭhānaṁ kho panetaṁ vijjati yaṁ me nekkhamme cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in renunciation. And I would see it as peaceful.’ 
‘sace kho ahaṁ vitakkesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, avitakke ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me avitakke cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of placing the mind, I were to cultivate that. And suppose that, realizing the benefits of not placing the mind, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in not placing the mind. And I would see it as peaceful.’ 
‘sace kho ahaṁ pītiyā ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nippītike ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nippītike cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being free from rapture. And I would see it as peaceful.’ 
‘sace kho ahaṁ upekkhāsukhe ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, adukkhamasukhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me adukkhamasukhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of bliss with equanimity, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. And I would see it as peaceful.’ 
‘sace kho ahaṁ rūpesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākāsānañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of forms, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of infinite space. And I would see it as peaceful.’ 
‘sace kho ahaṁ ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me viññāṇañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of the dimension of infinite space, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness. And I would see it as peaceful.’ 
‘sace kho ahaṁ viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākiñcaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. And I would see it as peaceful.’ 
‘sace kho ahaṁ ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nevasaññānāsaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. And I would see it as peaceful.’ 
‘sace kho ahaṁ nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me saññāvedayitanirodhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. And I would see it as peaceful.’ 

Dhammatā esā, bhikkhave, yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati.  It’s only natural that an ethical person has no regrets. 
Dhammatā esā, bhikkhave, yaṁ pamuditassa pīti uppajjati. 
It’s only natural that rapture arises when you’re joyful. 
Dhammatā esā, bhikkhave, yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati virajjati. 
It’s only natural to become disillusioned and dispassionate when you truly know and see. 

“‘Bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati.  “One perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ 
Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati; 
Suppose there was a burning pile of twigs. One flame would arise and another would cease. 
evamevaṁ kho, āvuso, ‘bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti aññāva saññā uppajjati aññāva saññā nirujjhati. 
In the same way, one perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ 

sabbasova na vijjati.  are not found in a mendicant at all. 

yathā yathā vā pana taṁ ñāteyyaṁ vā daṭṭheyyaṁ vā sacchikareyyaṁ vā tathā tathā ñassati vā dakkhati vā sacchikarissati vā’ti ṭhānametaṁ vijjati.  And they will know or see or realize it in whatever way it should be known or seen or realized. This is possible. 

Sakkhī na sampajjati kenaci me’ti.  and no-one gets too close to me.’ 
Sakkhī na sampajjati kenaci me’ti. 
and no-one gets too close to me.’” 

Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.  Their desire fades away even for the foremost, let alone the inferior. 
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. 
Their desire fades away even for the foremost, let alone the inferior. 
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. 
Their desire fades away even for the foremost, let alone the inferior. 
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. 
Their desire fades away even for the foremost, let alone the inferior. 
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. 
Their desire fades away even for the foremost, let alone the inferior. 
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. 
Their desire fades away even for the foremost, let alone the inferior. 
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. 
Their desire fades away even for the foremost, let alone the inferior. 
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. 
Their desire fades away even for the foremost, let alone the inferior. 
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. 
Their desire fades away even for the foremost, let alone the inferior. 

Saṁvijjati nu kho me eso dhammo udāhu no’ti?  Is this thing found in me or not?’ 
Saṁvijjati nu kho me eso dhammo udāhu no’ti? 
Is this thing found in me or not?’ 
Saṁvijjati nu kho me eso dhammo udāhu no’ti? 
Is this thing found in me or not?’ 
Saṁvijjati nu kho me eso dhammo udāhu no’ti? 
Is this thing found in me or not?’ 
Saṁvijjati nu kho me eso dhammo udāhu no’ti? 
Is this thing found in me or not?’ 

‘anabhijjhālu nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṁ dhammapāmojjassa, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṁ cetosamathassa, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṁvijjati nu kho me eso dhammo udāhu no’ti.  ‘Is contentment often found in me or not? Is kind-heartedness often found in me or not? Is freedom from dullness and drowsiness often found in me or not? Is calm often found in me or not? Is confidence often found in me or not? Is love often found in me or not? Is purity of mind often found in me or not? Is internal joy with the teaching found in me or not? Is internal serenity of heart found in me or not? Is the higher wisdom of discernment of principles found in me or not?’ 

“Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya.  “Ānanda, if you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot. 
Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā”ti. 
If you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.”