Paṭikkamantu bhūtāni;   go away, creatures!  

‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te āloketabbaṁ, evaṁ te viloketabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti.   ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’  

Puna caparaṁ, bhikkhave, sekho bhikkhu akālena gāmaṁ pavisati, atidivā paṭikkamati;   Furthermore, a mendicant trainee enters the town at the wrong time, and returns too late in the day.  
Puna caparaṁ, bhikkhave, sekho bhikkhu na atikālena gāmaṁ pavisati, nātidivā paṭikkamati;  
Furthermore, a mendicant trainee doesn’t enter the village too early or return too late in the day.  

Asappāyakārī hoti, sappāye mattaṁ na jānāti, bhesajjaṁ nappaṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa na yathābhūtaṁ ābādhaṁ āvikattā hoti abhikkamantaṁ vā abhikkamatīti paṭikkamantaṁ vā paṭikkamatīti ṭhitaṁ vā ṭhitoti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti.   They do what is unsuitable. They don’t know moderation in what is suitable. They don’t take their medicine. Though their carer wants what’s best for them, they don’t accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they cannot endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  
Sappāyakārī hoti, sappāye mattaṁ jānāti, bhesajjaṁ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṁ ābādhaṁ āvikattā hoti abhikkamantaṁ vā abhikkamatīti paṭikkamantaṁ vā paṭikkamatīti ṭhitaṁ vā ṭhitoti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.  
They do what is suitable. They know moderation in what is suitable. They take their medicine. Because their carer wants what’s best for them, they accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they can endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

Idhānanda, bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṁ kappeti satova kammaṁ adhiṭṭhāti.   In this case, a mendicant goes out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, and focuses on work mindfully.  

Kathañhi nāma sayaṁ abhikkamanto, sayaṁ paṭikkamanto evaṁ vakkhati:   How on earth can someone who comes and goes on his own say that  
Kathañhi nāma sayaṁ abhikkamanto sayaṁ paṭikkamanto evaṁ vakkhati:  
How on earth can someone who comes and goes on his own say that  

“Kacci te, phagguna, khamanīyaṁ kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Phagguna; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
I’m not keeping well.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
I’m not keeping well.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
I’m not keeping well.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṁ pavatteti.   Firstly, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts back right up and spin the chariot behind them.  
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti.  
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts don’t step forward or turn back but stand right there still as a post.  
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṁ vatteti;  
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them.  
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti;  
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post.  

Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṁ passati, sotenapi saddaṁ suṇāti, ghānenapi gandhaṁ ghāyati, jivhāyapi rasaṁ sāyati, kāyenapi phoṭṭhabbaṁ phusati, manasāpi dhammaṁ vijānāti.   Так же точно, принц, и это тело — когда соединено с жизнью, и соединено с теплом, и соединено с разумением, то оно идет вперед, идет назад, стоит, сидит, лежит; оно видит глазом образ, слышит ухом звук, обоняет носом запах, вкушает языком вкус, осязает телом осязаемый предмет, распознает разумом постигаемый предмет.  
In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows ideas with the mind.  
Yadā panāyaṁ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṁ kappeti, cakkhunāpi rūpaṁ na passati, sotenapi saddaṁ na suṇāti, ghānenapi gandhaṁ na ghāyati, jivhāyapi rasaṁ na sāyati, kāyenapi phoṭṭhabbaṁ na phusati, manasāpi dhammaṁ na vijānāti.  
Когда же это тело не соединено с жизнью, не соединено с теплом, не соединено с разумением, то оно не идет вперед, не идет назад, не стоит, не сидит, не лежит; оно не видит глазом образ, не слышит ухом звук, не обоняет носом запах, не вкушает языком вкус, не осязает телом осязаемый предмет, не распознает разумом постигаемый предмет.  
But when it lacks life and warmth and consciousness it does none of these things.  

so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti:   я был всегда осознан, когда шагал вперёд, шагал назад. Я был полон сочувствия даже к капле воды таким образом:  
I’d step forward or back ever so mindfully, so I was full of pity regarding even a drop of water, thinking:  

“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti.   – Уважаемый, в этом отношении [происходит так]: тот из нас, кто первым возвращается из деревни с едой с подаяний, готовит сиденья, выставляет воду для питья и мытья, ставит на [положенное] место мусорное ведро.  
“In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin.  
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti.  
Тот из нас, кто последним возвращается, ест любую оставленную еду, если пожелает. Если же не ест, то выбрасывает её туда, где нет зелени или в воду, где нет никакой жизни.  
If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures.  

So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṁ āpādeti.   и всё же, когда он идёт вперёд и возвращается, он осуществляет уничтожение множества мелких живых существ.  
When going out and coming back they accidentally injure many little creatures.  

‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te ālokitabbaṁ, evaṁ te vilokitabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti.   «Тебе следует идти вперёд так-то, назад возвращаться так-то; cмотреть вперёд так-то, смотреть по сторонам так-то; cгибать члены своего тела так-то, распрямлять их так-то. Тебе следует носить сшитую из лоскутов накидку, чашу и одеяния так-то».  
‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’  

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṁ.   Когда монах, проживающий в лесу, приходит в общину и живёт в общине, ему не следует входить в деревню слишком рано или же возвращаться слишком поздно днём.  
A wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.  
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṁ pavisati atidivā paṭikkamati, tassa bhavanti vattāro.  
Если он входит в деревню слишком рано или же возвращается слишком поздно днём, то найдутся те, кто скажет о нём:  
If he does so, there’ll be some who say:  
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṁ pavisati atidivā paṭikkamatī’ti— 
«Чего добился этот достопочтенный, проживающий в лесу, своим житием в уединении в лесу, поступая так, как он хочет, ведь он входит в деревню слишком рано и возвращается слишком поздно днём?»  
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he enters the village too early or returns too late in the day?’  
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṁ.  
Поскольку найдутся те… не следует входить в деревню слишком рано или же возвращаться слишком поздно днём.  
That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.  

“kacci te, dhanañjāni, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   «Я надеюсь, ты поправляешься, брахман, я надеюсь, тебе становится лучше. Я надеюсь, твои болезненные ощущения спадают, а не возрастают, и что можно увидеть их спад, а не увеличение».  
“I hope you’re keeping well, Dhanañjāni; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.  
«Господин Сарипутта, я не поправляюсь, мне не становится лучше. Сильные болезненные ощущения возрастают во мне, а не спадают, и можно увидеть их увеличение, а не спад.  
“I’m not keeping well, Mister Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.  
Я не поправляюсь, мне не становится лучше.  
I’m not keeping well.  
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.  
Я не поправляюсь, мне не становится лучше.  
I’m not keeping well.  
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.  
Я не поправляюсь, мне не становится лучше.  
I’m not keeping well.  
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
Господин Сарипутта, я не поправляюсь, мне не становится лучше. Сильные болезненные ощущения возрастают во мне, а не спадают, и можно увидеть их увеличение, а не спад».  
I’m not keeping well, Mister Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

‘abhikkama, bho, paṭikkama, bho’ti.   «Иди вперёд!» «Иди назад!»  
‘Forward, sir! Back, sir!’  
Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti:  
Когда лесной слон слушается приказов своего укротителя идти вперёд и идти назад, исполняет его указания, тогда слоновий укротитель тренирует его далее так:  
When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task:  

“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti.   «Уважаемый, в этом отношении [происходит так]: тот из нас, кто первым возвращается из деревни с едой с подаяний, готовит сиденья, выставляет воду для питья и мытья, [подготавливает и] ставит на место мусорное ведро.  
“In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin.  
Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti— 
Тот из нас, кто последним возвращается, ест любую оставленную еду, если пожелает. Если же не ест, то выбрасывает её туда, где нет зелени, или в воду туда, где нет никакой жизни.  
If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures.  

“kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   «Я надеюсь, ты поправляешься, домохозяин, я надеюсь, тебе становится лучше. Я надеюсь, твои болезненные ощущения спадают, а не возрастают, и что можно увидеть их спад, а не увеличение».  
“I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
«Уважаемый Сарипутта, я не поправляюсь, мне не становится лучше. Сильные болезненные ощущения возрастают во мне, а не спадают, и можно увидеть их увеличение, а не спад.  
“I’m not keeping well, Honorable Sāriputta, I’m not getting by. The pain is terrible and growing, not fading, its growing, not its fading, is evident.  
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
 
 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
 
 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
 
 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
Я не поправляюсь, достопочтенный Сарипутта, мне не становится лучше. Сильные болезненные ощущения возрастают во мне, а не спадают, и можно увидеть их увеличение, а не спад».  
I’m not keeping well, Honorable Sāriputta, I’m not getting by. The pain is terrible and growing, not fading, its growing, not its fading, is evident.”  

“kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   «Я надеюсь, ты поправляешься, достопочтенный Чханна, я надеюсь, тебе становится лучше. Я надеюсь, твои болезненные ощущения спадают, а не возрастают, и что можно увидеть их спад, а не увеличение».  
“I hope you’re keeping well, Reverend Channa; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
«Друг Сарипутта, я не поправляюсь, мне не становится лучше. Сильные болезненные ощущения возрастают во мне, а не спадают, и можно увидеть их увеличение, а не спад.  
“Reverend Sāriputta, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati no paṭikkamo.  
 
 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
 
 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
 
 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
Я не поправляюсь, мне не становится лучше. Сильные болезненные ощущения возрастают во мне, а не спадают, и можно увидеть их увеличение, а не спад.  
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  

‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, atthi nu kho me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti?   «По дороге, по которой я шёл в деревню за подаяниями, или же в месте, где я ходил собирать подаяния, или же по дороге, по которой я возвращался с хождения за подаяниями, было ли какое-либо желание, страсть, злоба, заблуждение, или же отвращение в моём уме по отношению к формам, познаваемым глазом?» ",  
‘Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from alms, was there any desire or greed or hate or delusion or repulsion in my heart for sights known by the eye?’  
‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, atthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ.  
«По дороге… было желание, страсть, злоба, заблуждение, или же отвращение в моём уме... » – то ему следует приложить усилие для отбрасывания этих плохих неблагих состояний. ",  
there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful qualities.  
‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, natthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.  
«По дороге… не было желания… отвращения…» – то он может пребывать счастливым и радостным, тренируясь день и ночь в благих состояниях. ",  
there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities.  
‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, atthi nu kho me tattha sotaviññeyyesu saddesu …pe…  
«По дороге, по которой я шёл в деревню за подаяниями, или же в месте, где я ходил собирать подаяния, или же по дороге, по которой я возвращался с хождения за подаяниями, было ли какое-либо желание, страсть, злоба, заблуждение, или же отвращение в моём уме по отношению к звукам, познаваемым ухом... ",  
‘Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from alms, was there any desire or greed or hate or delusion or repulsion in my heart for sounds known by the ear …  
‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, atthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ.  
«По дороге… было желание, страсть, злоба, заблуждение, или же отвращение в моём уме... » – то ему следует приложить усилие для отбрасывания этих плохих неблагих состояний. ",  
there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful qualities.  
‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, natthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.  
«По дороге… не было желания… отвращения…» – то он может пребывать счастливым и радостным, тренируясь день и ночь в благих состояниях. ",  
there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities.  

Tattha itthāgārassa dānaṁ dīyittha; mama dānaṁ paṭikkami.   Там женщины из гарема раздавали дары, а мои дары вернулись ко мне.  
There they gave gifts, while my own giving dwindled.  
Tattha khattiyānaṁ anuyantānaṁ dānaṁ dīyittha, mama dānaṁ paṭikkami.  
Там князья-кхаттии раздавали дары, а мои дары вернулись ко мне.  
There they gave gifts, while my own giving dwindled.  
Tattha balakāyassa dānaṁ dīyittha, mama dānaṁ paṭikkami.  
Там воины раздавали дары, а мои дары вернулись ко мне.  
There they gave gifts, while my own giving dwindled.  
Tattha brāhmaṇagahapatikānaṁ dānaṁ dīyittha, mama dānaṁ paṭikkami.  
Там брахманы и домохозяева раздавали дары, а мои дары вернулись ко мне.  
There they gave gifts, while my own giving dwindled.  

Atha kho bhagavā yathādhotena pattena pañcasālaṁ brāhmaṇagāmaṁ piṇḍāya pāvisi tathādhotena pattena paṭikkami.   Then the Buddha left the village with his bowl as clean-washed as it was when he entered for alms.  

Tena kho pana samayena āyasmā nāgadatto atikālena gāmaṁ pavisati, atidivā paṭikkamati.   Now at that time Venerable Nāgadatta had been entering the village too early and returning late in the day.  

no paṭikkamanan”ti.   not turning back!”  
no paṭikkamanan”ti.  
not turning back!”  
no paṭikkamanan”ti.  
not turning back!”  

Ito paṭikkamma sahassanetta,   You’d better leave, O thousand-eyed!  

So eko gāmaṁ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṁ adhiṭṭhāti.   He entered the village for alms alone, returned alone, sat in private alone, and focussed on walking mindfully alone.  
“Idhāhaṁ, bhante, eko gāmaṁ piṇḍāya pavisāmi eko paṭikkamāmi eko raho nisīdāmi eko caṅkamaṁ adhiṭṭhāmi.  
“Well, sir, I enter the village for alms alone, return alone, sit in private alone, and focus on walking mindfully alone.  

“kacci te, vakkali, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Vakkali; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading; its growing is apparent, not its fading.”  

“kacci te, assaji, khamanīyaṁ, kacci yāpanīyaṁ …pe… paṭikkamosānaṁ paññāyati no abhikkamo”ti?   “I hope you’re keeping well, Assaji; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti.  
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading, its growing is evident, not its fading.”  

kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo’”ti?   hope you’re keeping well; they hope you’re all right. They hope that your pain is fading, not growing, that its fading is evident, not its growing.’”  
“Na me, āvuso, khamanīyaṁ na yāpanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti.  
“Reverend, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”  
‘na me, āvuso, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo’”ti.  
 

“kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?   “I hope you’re keeping well, mendicant; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

“kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?   “I hope you’re keeping well, mendicant; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”  

“kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?   “I hope you’re keeping well, Reverend Channa; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo.  
“Reverend Sāriputta, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  
Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo.  
 
Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo.  
 
Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo.  
 
Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo.  
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  

pādesu sati abhikkamapaṭikkamo paññāyati;   When there are feet, coming and going are found.  
pādesu asati abhikkamapaṭikkamo na paññāyati;  
When there are no feet, coming and going aren’t found.  

pādesu sati abhikkamapaṭikkamo hoti;   When there are feet, there’s coming and going.  
pādesu asati abhikkamapaṭikkamo na hoti;  
When there are no feet, there’s no coming and going.  

Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṁ dāyaṁ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya: ‘mā maṁ kaṇṭako’ti.   Suppose a person was to enter a thicket full of thorns. They’d have thorns in front and behind, to the left and right, below and above. So they’d go forward mindfully and come back mindfully, thinking, ‘May I not get any thorns!’  

‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṁ adhivacanaṁ.   ‘Rolls on’ is a term for going forward and coming back.  

“Kacci te, kassapa, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Kassapa; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

“Kacci te, moggallāna, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Moggallāna; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

“kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamoti.   “Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  

“kacci te, dīghāvu, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Dīghāvu; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

“kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

“kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing; that its fading, not its growing, is apparent.”  
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”